salutem & officia in christo jesu. good brother, finding my self obliged by his majesty's most gracious letters patents, for the relief of the french that have lately taken refuge in this kingdom to give a particular recommendation to the clergy of my diocese, for the advancement of so pious and charitable work, ... church of england. diocese of ely. bishop (1684-1690 : turner) 1686 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a95368 wing t3279a estc r229876 99895542 99895542 153020 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. a95368) transcribed from: (early english books online ; image set 153020) images scanned from microfilm: (early english books, 1641-1700 ; 2340:13) salutem & officia in christo jesu. good brother, finding my self obliged by his majesty's most gracious letters patents, for the relief of the french that have lately taken refuge in this kingdom to give a particular recommendation to the clergy of my diocese, for the advancement of so pious and charitable work, ... church of england. diocese of ely. bishop (1684-1690 : turner) turner, francis, 1638?-1700. [2+] p. s.n., [london : 1686] title taken from caption title and opening lines of text. imprint from wing cd-rom, 1996. dated at end of p. [1]: elyhouse. london. april 6. 1686. o copy lacks all after p. [1]. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <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 charity -early works to 1800. christian ethics -anglican authors -early works to 1800. refugees, french -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion salutem & officia in christo jesu . good brother , finding my self obliged by his majesty's most gracious letters patents , for the relief of the french that have lately taken refuge in this kingdom , to give a particular recommendation to the clergy of my diocese , for the advancement of so pious and charitable a work , i do with all the willingness and earnestness imaginable recommend it to your most effectual and speedy care , that you will press for a bountiful contribution , by your making such a christian representation of their deplorable wants as is set forth in his majesty's said royal letters ; and that you will concern your self in the management of this affair , with all the compassion and tenderness due to strangers , and to great numbers of strangers in extream necessity ; and lastly , to protestant strangers , which is another qualification mightily to endear them to you , especially they bringing along with them so good inclinations as they doe of conformity to the church of england ; to promote this very seasonable and most noble charity , nothing is like to be more conducive on your part , than your own leading good example added to your exhortations , this being indeed a case so extraordinary , as calls for our assistance to the utmost of our abilities . i beseech god ( in the words of our churches most excellent collect ) to stir up the wills of his faithful people , that they plenteously bringing forth the fruit of good works , may of him be plenteously rewarded . so prays your most assured friend , and most affectionate brother in christ , francis ely , almoner to his majesty . elyhouse . london . april 6. 1686. to the minister , or curate of the naked mans peace is obedience in a word to the magistrates, priests and people. to which is annexed the will of dead living, and living dead man, now called nicholas keate, with a word in generall to all sorts. written by me edmund hide. hide, edmund. this text is an enriched version of the tcp digital transcription a43731 of text r224204 in the english short title catalog (wing h1931a). 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. 37 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 a43731 wing h1931a estc r224204 99834512 99834512 39013 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. a43731) transcribed from: (early english books online ; image set 39013) images scanned from microfilm: (early english books, 1641-1700 ; 1811:24) the naked mans peace is obedience in a word to the magistrates, priests and people. to which is annexed the will of dead living, and living dead man, now called nicholas keate, with a word in generall to all sorts. written by me edmund hide. hide, edmund. [2], 14 p. printed, and are to be sold neere fleet-bridge, london : 1655. reproduction of original in union theological seminary library, new york. eng sin -sermons -early works to 1800. punishment -religious aspects -christianity -early works to 1800. christian ethics -early works to 1800. a43731 r224204 (wing h1931a). civilwar no the naked mans peace is obedience: in a word to the magistrates, priests and people. to which is annexed the will of dead living, and living hide, edmund 1655 7499 15 0 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2008-10 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 scott lepisto sampled and proofread 2009-01 scott lepisto text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the naked mans peace is obedience : in a word to the magistrates , priests and people . the sword of the righteous mans war bringeth in righteousnesse , holinesse , and peace , without which no man shall see god . true love pleads the cause of the just : behold christ rideth to jerusalem upon an asse . a naked man in true innocency is regarded more with the lord , then thousands which are cloathed , and their hearts full of hypocrisie . to which is annexed the will of dead living , and living dead man , now called nicholas keate , with a word in generall to all sorts . isaiah 66. ver. 16. for the lord will judge with fire , and with his sword all flesh , and the slain of the lord shall be many . james 1. ver. 16. of his own will begat he us , with the word of truth , that we should be as the first fruits of his creatures , verse the 25. read . written by me edmund hide . london printed , and are to be sold neere fleet-bridge , 1655. friends and people , j am constrained in my self to publish to you some lines , not craveing any thing of you but what is meet . now concerning my friend and brother ; who was constrained to go naked in publike view , about ten miles , unto the town of newbery , which in appearance unto men might hazard his life , yet through that powerful operation , and constraint of that spirit of god in him , he was made to effect that which he was commanded to do , which was to go naked , and take a sword in his hand , and fire on the top of it , and a golden girdle on his loyns , and standalls on his feet ; for this his obedience he is condemned , and cried out against with scorn and contempt , saying , he is mad , and hath a devil , with more such like cruelties as their scorn can afford him , yet his joy still continues , and his heart still moveth towards god , for the day of our redemption draweth nigh . therefore hearken now my beloved friends , and you our enemies to what the lord shall speak to you in this matter , and is made good unto us by his spirit in love , and so bringing of us unto the glory of the father , and also to the fellowship of the saints , by the overturning of iniquity , and slaying of sin , and giving to us the true life of the gospell , in the spirit of peace , to walk in it in our generation , that so the light of god may shine , and have its day in true appearance and manifestation of love , then shall the fire of god be kindled in your consciences , then you shall see that you are one slaying of another , yet you shall have a pretence of godliness , but woe unto all that go down unto egypt for help , for his sword is a sword of peace . now again my beloved , the truth of religion is a mystery to magistrates , priests , and people , which have a pretence to maintain the fundamentals thereof , for they are true in none , except they ●re truly practised . therefore in the first place i shall write a word unto the magistrate , and shall bring or compare their life with the life of christ , to prove whether it is one with his . when he appeared amongst the sons of men , to make manifest his life , he appeared in the love of his fathers will , and that he might be an example of it unto us , to shew the righteousnesse of god amongst men , and that it might be followed by us who own the righteousness of god . then you magistrates take notice , had he honour of men , or did he crave it ? or was he full of pride and did use it ? was he a follower of the customes and traditions of men ? was he full of superfluities in meats , and drinks , and apparel ? or was he chiefest among them that did meet in the synagogues ? did he lord it over gods heritage as ye do ? or was he ever inriched by the things of this world , or gained he by the sword , or did he by his obedience to his fathers wil get into the honor of men , and so raign over them ? he rid unto ierusalem upon an asse , but ye rulers of men now ride upon horses , that is swift judgment to be put in execution upon the simple , the strangers , and widows , and them , which have no father on earth , he was not swift to destroy , as those are who have a pretence to the doctrine of the gospel , by one name or other , or one ordinance or other , and so call themselves saints , when they differ not from the world but in words , for who have gained honour and riches more then they that pretend for religion ? or who have divided the spoil but they ? or who are more proud then they , or have more superfluities of meats and drinks then they ; so let the light in your own consciences discover to you that you are not risen with christ , neither know you what it is to bear his cross , or religion what it is , for that is it which tyeth us to god , and also one to another , but the daughter of sion is lest as a cottage , therefore give ear ye rulers of sodom , and ye people of gomorrah , may not i say unto you , as it was said unto them , ye pray and keep daies of fasting , and appointed times , it is iniquity before the lord , your hands are full of blood , do not these things fall upon the back of the righteous ? and can such that practise these things maintain true religion ? how many were laid up in prisons of those that held up the power of antichrist , by christ or his apostles , it is the cruel one that doth imprison , but it is mercy and love that sets free ; is christ your patern , then where will you find that he imprisoned or punished any for the breach of the law of god ? if he did not so to wicked , then why are you so to the righteous ? i am now called to speak to you in truth , and let the light within you testifie that these are the enemies laws and unrighteous judgments . do we not daily see that those rulers that are put in authority , for to judg of matter concerning the civil state , will also take upon them to examine the spiritual man , and inflict , punishments if there be a crying out against wickedness , or vain-glory , or such like things , they take advantage against the simple , which do not , nor cannot do wrong unto state or people , for they have a law within them , which is christ , though they come in appearance within them , which is christ , though they come in appearance with sword , as this my brother did , where are the wrongs that are or were done by him , or any of those , who of late have been imprisoned by the officers of state ? are all magistrates full of divine mystery , surely no , but sit as judges to let barrabas go free : the people of god in former times were cloathed in sheep skins , and goat-skins , and dwelt in dens and caves of the earth , and what we may undergo now we know not , but the lord is our peace , and our all , and when christ who is your life shall appear in you , then shall you be changed even as this my brother , for all naturall men have a spirit which manifests unto them that the life which they now live shall be cast out , now he that is spiritual , his life runneth after love , after peace , even to beget , to convince , and bring deniall of all propriety upon himself , as he did , that is now gone forth from all his honour , his credit among men , his pride , his oxen , his farm , and his wife , so as not to live to his lusts , even to be stripped naked of all , and to be a sign to all , and that it might appear that it is the virgins chastity which holds forth christs divinity in all things , oh look , look , and behold it is the chast virgin which knoweth christs divinity , for the deeds thereof are not evil , neither can a virgin bind heavy burthens upon strangers , for the magistrate , the priests , and the people , are the strangers to the ministery of christ , for the magistrate is carnal , the priest is carnal , and the people are carnal ; the magistrate loveth honour with great revenues , and by that means setteth himself in judgment and places of authority , and so judgeth for money , and pass censures for reward , their friendship and love is to be obtained for money , if any one is counted wise amongst them , it is because he hath store of money , and knoweth how to oppress , so that the innocent are made beggerly by them ; but he that is born of god hateth all this , and they which live in this are carnal , and know not the fundamentals of true religion , for they that know them cannot lord and judg for money ; therefore be wise . o ye kings , and be instructed ye judges of the earth ; if you are born again , not of corruptible seed , but of immortal , you will feel within you your spirits to be renewed , your ungodly teeth to be broken and stripped of your honor , and will leave off judging for reward , and will find that you have no fellowship in the life of christ , but in simplicity , it will take you from your farms , your oxen , your wives , your lusts , and all relations , before you can dwell with christ , for whilst ye live in the ministery of a carnal government , ye deny christ , and are in propriety with the devil . now as for those poor lambs which have gone up and down your streets , some naked , some preaching the law of the father , and some destruction , which god will bring upon the man of sin , and some against the deceipt of the priests , and some against the corruption of buying and selling , and several other voices , as against crimes which you say are punishable by your law , so that the spiritual being come to preach against it , and in his conversation to deny it , you judg him mad , and imprison him , when indeed the law cannot take hold of any unrighteousness in their lives , or wrong done to any man by them ; so that all the heavy burthens which they bind upon your shoulders , are to lay open all unrighteousness which is committed in secret , and to manifest it upon the house top , so as that the deed of the wicked are not justifiable before the lord of hosts . now to the carnal priests and ministers so called , i write unto you , that you would be exhorted to amend your lives , and cease from cruelty , lest ye be dashed in pieces like a potters vessel , for the wrath of god hangeth over your heads ; to prove that you are carnal , i need not trouble my self , because ye prove your selves so to be , for ye covet a recompence for preaching , more then to preach , and will not suffer the people to be free ; if you read much , you cannot but read your own covetousness , for you eat the sins of people , and as troops of robbers wait for a man , so do the company of priests murder in the way . read the fifth of hosea , there is spoken of gods judgments against priests , and people , and princes in ver. 4. they will not frame their doings to turn unto their god , and the pride of israel doth testifie to their faces ; and this i say as bastards at their doors , for he that lives not the life of christ is a bastard : in all ages we find that the priests were joyned to the magistrates against the prophets and apostles , for they marry themselves one to another in deceipt , they cried not unto me with their hearts , when they howled upon their beds , they assembled themselves for corn and wine , they rebelled against me ; is it not clearly to be seen , that ephraim is oppressed and broken in judgement ? there is a broken judgment amongst professors , take therefore a view of the priests in every parish , which takes upon them to preach the gspel , they preach and pray to god for the magistrate , that they may be invested with the blessed spirit , i could rejoyce that they were so , and that they themselves were filled with that unction christ , then they would be debased in themselves , and not take upon them the title of ministers , to minister life and salvation , whilest all their ministery tends to no other end , but to serve themselves , and favour the magistrates , because they favour them ; and so stiling themselves divine ministers for their own carnal ends , deceiving the poor , by telling them that god is love , and yet they themselves are servants to malice , contentious strife and debate ; and therefore take notice , that it is not love that joyneth the priests to the people , but the power of the magistrate , for he is not tyed to the people , but hath his liberty to leave them , and so are free for their own advantage , and make gain of the peoples ruine , gathering assemblies for corn and wine ; but he that is taught of god , hath his magistrate in him , his minister in him , and by that love to the people , will follow him , and will live to that which is everlasting in god , with those have fellowship in the communion of love . there be many that give themselves the name of preachers of the word , but there are but few that are doers , for most are enemies to the cross of christ : i find them not to follow christ in love , neither in peace , for they get a prison for the poor , and cry out of blasphemy in those which are rich in the faith , and make manifest the love of god to be in them forsaking of all : another deceipt they have which take tythes , they say , they take it not for preaching , but as a gift of the state , so putting their preaching upon their own gift ; but he that lieth in wait to deceive , him will god destroy ; now true love doth spring up , the priests cry out against it , and so do the people . therefore a word to all ye people that are led by your priests , as may be witnessed by your following them , there is pride in the priest , and also in the people , covetousness in the priest , so in the people , envy in the priest , so in the people , the priest his communion is propriety , so is the peoples , the priest hath a clamorous tongue , so have the people , the priest denieth the coming of christ to be the resurrection of god in man , so do the people , the priest denieth a true judgment day of god to be come upon the man of sin and unrighteousness , and that christ will not bring us to the perfect life of holinesse here , and so do the people , the priests have not laid down their lives for christ , neither have the people ; for if the magistrates , priests , and lawyers had no greater rewards of men for following the world and its wayes , then they should have for following christ and his wayes , it 's possible we should have neither magistrates , priests , nor lawyers , to supply the places they now stand in ; therefore , o ye people , give not up your selves to others , to be led contrary to what your own consciences guideth you to , but walk according to that which ye are fully perswaded of in your own minds , for there is a light within you , to which if you take heed , will lead you into the way of all truth , and being guided by that , you need not crave the power of the magistrate to defend , nor the help of the lawyer to plead for you , neither need you go to the priest to direct you , for the children of the lord are all taught of him , and they know his voice , and the voice of the hireling they will not hear ; but if you give not heed , nor take not warning by him , he will scatter the sheep with the shepherd , and deliver you up together for destruction : and be it known unto you all , that i have not writ this out of envy to any mans person , but i have written it to that end , to shew you the envy within you , and that enmity is judge when you condemn without cause ; therefore take notice that i do not condemn the magistrate for punishing evil doers , but those that do well , and such are all those that in obedience to the will of god , go forth to manifest the things they have seen and heard from him ; neither do i condemn the lawyers , seeing there is a right amongst men for endeavouring to help each man to his right , but for coveting the reward or fee , more then the pleading the cause of the simple , neither do i condemn him that stands in the place of a minister of the gospel for doing righteousness , but because he doth it not , but walketh contrary to the life of christ , as it was made manifest amongst the sons of men . god is my witness , that this is the last will and testament of me the dead living , and living dead man , who am called nicholas keate , and have my residence in harevvel , the first of may , 1655. yea god , and god only is my witness . first i bequeath my soul to the giver and taker of all good things , god blessed for evermore , amen . as for my body , or composed mind of inventions , it is the serpents meat , worms shall have it to heritage ; but the lord giveth the earth to the children of men , psalm 115. the lord giveth , and he taketh ; yea , he giveth all , and i take , and i give and keep nothing back , for i must serve the lord my god with all my heart , and all my mind and strength ; honor belongeth unto god , but shame and confusion unto the sons of men ; therefore am i no more , neither have any more , neither live i any more , but the lord only , therefore that which the lord hath lent me , and that which the law of this nation doth and must give me , do i give and bequeth all and every thing unto the saints which excell in vertue ; i , i am the god of abraham , the god of isaac , and the god of iacob , it is the god of the living that giveth and taketh at his pleasure , whose name is power and strength , and is holy and blessed in himself , it is even he which turneth men to destruction ; and then he saith , come again ye sons of men , come and sup and dine with me , saith this holy father to his sons and daughters , for in my house are all manner of varieties , with abundance of plenty ; i need nothing of yours , saith this father , save your obedience ; what would vain man give unto the lord , seeing the beasts on a thousand hills are mine , saith he , whose nature shall put fire on all the combustible matter of the earth , and sacrifice it at his pleasure . i do write unto all that are far and neer , to the end that they might know that this is the lords will , and not the will of a carnal minded man , for if i had and my had and self had , did lord it over me , i should be as all the world are , worshipping the creature more then the creator , and adore it as god ; he hath ordained the fruit of my lips , and that is peace , peace to all far and neer , all old things pass away , i have no peace , but in the new heavens , and the new earth , for all my earthly substance is become as dead carrion drawn out for all the souls to feed on , therefore it is the lords will , and that is my will , that it may be laid wast from propriety and self-interest ever hereafter , therefore let it remain as the lords free inheritance , to shelter , succour , and to be a place of refuge for the fatherless , the widows and strangers , i mean such widows and strangers as know no man , ( nor any thing that belongeth to man ) after the flesh , and such are all the fatherless , they will own no father on earth , nor call any man master on earth ; for as the lord hath bruised me , and made me to disown all relations of the flesh , and of earth and earthly things , so will he deal with many thousands , and they shall know the lord in truth , and in righteousness , and when be hath made us a poor people , he will turn to us a pure language , therefore naked , yea stark naked hath the lord appointed me to appear before multitudes of people , to shew that your hearts ought to be unvaried and uncovered , and become innocently naked before the lord , as i am in body and mind , and that not only so , but he hath made me a sign , to shew that all covetous self-seeking worldlings , such as i was , may hereafter become to obey , and do as i have done , even resign up all , as the lord hath commanded me , so that i dare not say i have one penyworth of any thing left me , of many hundred pounds worth , of that which heretofore i called mine own , and was so by the laws of this nation . i know men will pass their votes , that i am mad or drunk , but be it known unto you all people , that i am in my right sober mind , only the hand of the lord is strong upon me , prevailing over all that follishnesse and unrighteous actions , that i have heretofore , and the world now liveth in , and are glorying in their own shame and unrighteous selfish actions ; but the lord hath made me naked and bare for a sign , to shew that all their secret evil doings shall be brought into publike view before men and angels , as they are now visible in the sight of god , he hath stript me , and brought me to have no will of mine own . i live not , but the lord , he hath instructed me , and doth all his works in me , and for me ; therefore , o ye men , that cry out shame , shame , for making my body bare , know ye , that i am neither better nor worse , for that this proceeds from the work of god within me , he hath taken away the vail and covering of all deceipt in me , and take ye the shame unto your selves , for none belong unto me , because i die to all unrighteousness , the lord hath sent me forth with fire and sword , to proclaim that the day of the wrath of the lamb is neer at hand , wrath to all unrighteous and disobedient actions , and my two-edged sword , glistering with gold , with flaming fire thereon , which i received from the lord , do embleme , that god will appear in the hearts and minds of men like flaming fire , and with the bright spirit of burning , will he out and divide us with a two-edged svvord all that do oppose the righteousness and life of christ jesus , the day of the lord is come , his harvest is begun , he will now separate the tares from the wheat , and the precious from the vile ; therefore , o all ye people , my will , yea the lords will is , that ye cease from wrath , and let go displeasure , leave off from evil , and learne to do well , and as ye would that others should do unto you , so do ye unto them ; the lord hath strengthened my weak hands for this work , and bound about my feeble knees , with bright glistering gold ; he hath guarded me with strength , even to bring confusion on the rich and mighty , which say they have of their own ; and as the lord hath bound and guarded me above the brest with a golden girdle , so hath he bound my heart from doing violence to any , for that spirit which raised me up from the dead , is a loving spirit , for in love to the truth will he cut off and destroy all proud evil doers from his holy rest , but in love , and vvith love , vvhich is himself , will he exalt and strengthen the humble , the meek , the chast , and broken hearted . now to you my brethren that are thus made by god , and are become partakers of the godly nature , do i direct this copy of my own hand writing , and sure it is , that my heart and hand is guided by a power above what the world doth call meum & tuum , otherwise i should say , my house , my lands , my goods , which are proper unto me by the laws of men , and i should be like the world , having a wife and relations ; but now i am as if i had none , and use them as i do the world , which is as if i used it not ; the lord is now come to prove you , whether you be dead unto the world , with its wayes and fashions , traditions and customes , for doubtless i am the house of god where judgment is begun , and although i have had many tribulations , afflictions , and fierce trials , yet i expect many more before i enter into the lords rest ; i dare not judg any man for keeping a competent maintenance , considering the worlds cruelty ; but an heir of heaven , that is a chosen out of the world , dareth not claim the priviledg of mans law , to withhold any thing that should relieve his brothers necessity ; i write not this unto you to shame you , or boastingly , as if i , as a man were better or freer then other men , because i give so liberally , but i tell you , as i told you before , the lord is the giver and taker , it is not my will nor goods , nor my gift as i am a man , neither ought any to receive it as man willing his own will , but when the will of god is done in man , and mans will is no more , then the creature is new , and his old covetous self-seeking heart being done away , he will receive nothing but for his necessities , and that he ought freely to have given him ; and as the lord hath freely given me a new heart , so let it be freely manifested , that the sower and the reaper may rejoyce together , and how can it be otherwayes , god being in us of a truth ; but you my friends that have made your vaunts , and brags , and boasted of your freedome in and to god , and that if he would require and call for your lives and estates , you would be free to sacrifice whatsoever he would call for : consider , hath the lord spared yours and you from the hardship that others are put upon , if i speak after the manner of men , it is my own condition ; terrible things , so as to flesh and blood are required and imposed upon me by the lord , he hath snatched my life and livelihood from me , and stripped me stark naked , not suffering one friend to succour me for the present , but hath exposed my naked body to the devouring teeth of wilde savage beasts in a barren wildernesse ; neverthelesse , the spirit of the lord doth compel me to part with all , and obey , as aforesaid . now that i might not write of the judgment of others , but also write to you what is done in me by the lord , which is in love to all in general . now my deer friends and people . i will write to you in some few lines the work of god , which have been upon my spirit , & in my earth i have had fallen upon me the pure water distilled out of the rock of god , which came down to cleanse the mind , and to water my earth , so that it might be replenished to bring forth with increase that pure seed of god which he hath sown upon the well-husbandred land , for in the new earth doth god plant his paradise , and therein soweth the seed of his blessed spirit , and himself is the husbandman thereof : so that whom he hath made the earth ready , which is man , he will poure in his love , his life , his spirit , and true righteousness , and showeth to me the pure law and the gospel fellowship , enjuring no man , but looketh for encrease . truly friends , i am to write to you what i am made by god , and no more , and what he is made to me is this , in the husbandry of his own work he is this , he follows me with peace to all men , and makes me to know that a brother is as my self , in short , to express what i am , is to express , god , or that power in me , or that powerful power of god to express it self , when christ who is your life shall appear , then shall i appear with him , or that son born in me , which is the very express image of god born in man , which can declare the father , and accordingly he is love in truth , and that is the seed which god hath sown in my earth , and when the time of the harvest is , it will bring forth the same body as it was when it was sown ; and in the mean time i am but a stranger to my own countrymen , a stranger to professors , and so to the world . truly friends , love mates it self with no other then the son of love , which is to be born in our earth , and so lives in judgment within , til the day of the pure manifestation be brought forth , then love wil shine , or be like a city built upon a hill , that love of god which is born in others , is that fellowship which i have chosen above all things beside it self ; love hath compelled me , love doth bind me to the life of it , and hath governed me , and not i my self to govern it , love hath destroyed me , and bound me up again ; god will bring forth us in those things which are his own , so that we might destribute of the same one to another , which my heart have felt and known , so that i drink in the cup of my own salvation , which god gave me to drink of to you ; god is my witness , that no unrighteousness , falshood , nor injury , nor have i any toleration to it in my heart , nor against the state , in the things which are of the cruel state , nor any person whatsoever to enjure but he that is filthy , let him be filthy , where love is sown , it brings forth the same again ; love is like to the ripe grapes , which give a relish to the wine , so is the life of god in me , when it shall be brought forth in order , and have divine evidences to witness it in the demonstration of the godly nature in creature ; so he that is in true love , abideth in the life everlasting which cannot end , when god hath taught me his love by the quickning spirit , and he hath opened to me the union and communion , which is gods in fellowship , which is in order to the resurrection of that body of christ , who maketh it manifest , by subduing all things under his feet ▪ when all things are subdued , then is god all , and my self nothing ; but i have had this proclamation read in me , which is to take up the pure life of christ , and his government and to live in the family of his protection , so that they which live in it , walk as thus , so that he and his are one , so that there is a oneness in all , and all but one , so that there is but one disposition , one quality , one nature , one judgment , one in suffering ; one in life , one in death , one in mercy , one pity , one in all ruling over all , which is god blessed for ever . this being a true harmony amongst us , with such regulation as holds to the singular number one , so that all are to stand still , let god work in them by the power of his will ; so now let him that gather , gather in god , so that he that is alive , lives to god ; but god is free in me ▪ so if he please to dispose of himself , which is his own in me , it will be in the bright day of god , to manifest love to that majesty , for god doth dwell in our temples in the acting power , and we have the oneness of that divine nature planted in ours ; so now we are simeon like lord let us depart , for we know we have seen thy salvation ; and as for my part , or that party which is now in me , seeks no propriety in community , but only to know the godly nature which approves it self , and quits it self , it will spoil all our qualities , all our fashions and degrees of our flesh , and rewards of mankind , and from being our selves any longer that union and communion which i have had with my brother and others , is so unexpressible , that the carnal cannot believe , for love is to be manifested by divine acts . truly he that is born of god , and is in the life , and dwelleth in the life ; he is the true looking glass , in which love can see its self , a universal deluge is come upon our old world , but noah shall live , truth and a oneness is my delight ; where there is a true oneness in love , there can be no distance in order not being ; i am free to lay down my life to enter into the new covenant to live with god , love cannot be known by words , nor that love which we have to all men , love is to be opened , when the seven seals be opened , with the ministery of them in thy self , whomsoever thou art which hath them opened in thee , then thou vvilt knovv thy interest vvith us in true love and life , vvhich makes us one in the true love . novv this knovv , that there is a broken longing come amongst the professors hovv , and they are broken in judgment , and are torn to pieces , for they knovv not the lord , nor that love vvhich passes all understanding , so that my love to you all is peace vvithout vvrong or enjury to any , so that my brother lives to the substance , so that as he came naked out of his mothers vvomb , so he is returned again , to live in the naked truth of god vvith christ in the resurrection from dead vvorks , to live in the heavens made vvithout hands , vvhich is vvithout covetousness , vanity , or vain-glory , vvithout vvrong , and hath been to this day vvithout vvrong to any ; therefore suffer us novv both friends and people to dvvell amongst you vvithout strife , for if any injuries be done by us , vve are free that the lavv may take its course vvith us , vve crave but the same peace of you vvhich vve give unto you , but if not , vve are resolved to follovv the lavv . novv this knovv all of you , that lavv gaint peace , so farevvel , edm. hide . a song of the true life . come along come along , you virgins that pure be , and we shall enjoy the life that is free , and call up the dead , which now lye slain , to live the resurrection which christ did regain , and for to annoy that which did us destroy , which was from lust and things that be vain . a cup of love is filled up in me , and i drink of it continually : what though my love black seemeth to be , and is judged by fouls for cruelty , yet he is as the balm of gilead to me , and i know him in love in the eternity . what although christ be ascended on high , yet he is come down into humanity , that the truth of the father he might maintain , to hold forth his glory to those which are slain , showing to us the way of man is but vain , but the second adam hath restored us again . now we are restored into the right way , and for to demonstrate the ascension day of christ who i● our life 〈◊〉 in us to 〈◊〉 , 〈…〉 all one in 〈…〉 〈◊〉 to ●…ound all 〈◊〉 which it a l●… , but we shall live single in virginity . the power of love runs in me as a ●lood , to see the pure christ in pure manhood ; 〈◊〉 king there to raign , the flesh being slain , now the lord himself his own life will maintain the lord is the truth , and ever will be , 〈…〉 can be no communion but in virginity . 〈…〉 be declared , and not his life known , then the glory is lost of the resurrection ; but now i do see that christ is liberty to all that are pure in purity : the fool in his heart no god is there known , 〈…〉 perswaded by evil to the transgression . come now you worldlings and ●…arken to me , the lord is a mystery in the life of purity , the 〈◊〉 life it is now come down , and 〈◊〉 i do know without any bound , seven times in the fire love hath tryed me , but now , i know thy love , and my love knows me . now my love being pure , i am not alone , but j am touched in another by the phylosopher stone , which trieth all mistles of what sorts they be , but love is that ocean which hath swallowed up me : but for true love ; o let love try me , but now i know my love , and my love knows me . if any of you this song now can sing , you are of the truth , and in the truth are living ; and are in the being to glorifie the sun , and are partaker of christs resurrection ; but for true love it doth set free , to lead our lives in true community . now j being 〈…〉 gin , j am married to the king , and j know that his love is everlasting , and in one true nature now ●e he , and of all that is his we are now made free ; but of all the fleshly mammon which ever revived me , but j never knew true marriage , till thou marriedst me . finis how far holinesse is the design of christianity where the nature of holiness and morality is opened, and the doctrine of justification, imputation of sin and righteousness, &c. partly cleared, and vindicated from abuse : in certain propositions, returned to an unknown person, referring to mr. fowlers treatise on this subject / by richard baxter. baxter, richard, 1615-1691. 1671 approx. 46 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a26938 wing b1282 estc r6861 11894631 ocm 11894631 50545 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. a26938) transcribed from: (early english books online ; image set 50545) images scanned from microfilm: (early english books, 1641-1700 ; 53:5) how far holinesse is the design of christianity where the nature of holiness and morality is opened, and the doctrine of justification, imputation of sin and righteousness, &c. partly cleared, and vindicated from abuse : in certain propositions, returned to an unknown person, referring to mr. fowlers treatise on this subject / by richard baxter. baxter, richard, 1615-1691. 24 p. printed for nevill simons ..., london : 1671. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fowler, edward, 1632-1714. -design of christianity. holiness. christian ethics -early works to 1800. justification. 2005-07 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2005-12 elspeth healey sampled and proofread 2005-12 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion how far holinesse is the design of christianity . where the nature of holiness and morality is opened , and the doctrine of justification , imputation of sin and righteousness , &c. partly cleared , and vindicated from abuse . in certain propositions , returned to an unknown person , referring to mr. fowlers treatise on this subject . by richard baxter . london , printed for nevill simons , at the three crowns at holborn conduit . 1671. qu. whether holinesse be the only design of christianity ? sir , the sum of your letter is , [ that mr. fowler and many others of late , by crying up holiness as the only design of christianity , do 1. give us a description of such a holiness as is but the meer morality of a heathen , [ a sound complexion of soul , &c. ] 2. and that they greatly obscure or drown the whole doctrine of our justification , and adoption , and of christs satisfaction and imputed righteousness ; and make the glory of this to be none of the design of christianity . 3. that , by this they tempt men , that can but imagine that seneca , antonine , epictetus , plutarck or cicero do give as wise and wholsome precepts of virtue and good living as christ , to think as highly of them as of christ . 4. that hence they secretly reproach both the imposers of conformity , and the non-conformists , and magnifie the stretching conscience of the passive latitudinarian conformist as the only wise man that careth for none of these little things : and that they secretly undermine all instituted ordinances . 5. that because my aphorisms and other writings have had some hand in breeding such opinions , i am doubly guilty in being silent now they spread and prosper . ] this being the sum of your complaint , i shall answer to all this in that manner as the nature of the thing requireth . in general , i must tell you , that i am responsible for no mans writings but my own ; neither shall you hereby tempt me to become an aristarchus , and arrogant censurer of other mens . this is all that i need to say of the book you mention , that it is of very much worth and use , to call men more seriously to consider of the design of mans redemption , and of the nature of true religion and felicity : and though i will not defend every word in my own writings , much less in other mens , when i am not concerned , yet i may say that i had rather perswade the licencious of this age to the careful reading of that book , than turn it into matter of strife . but it is only my own judgment about the things in question which you can reasonably expect ; which i think the brevity requisite in a letter directeth me to give you in certain self-evidencing coherent propositions . prop. 1. god is the beginning , the ruler and the end of all : of him , and through him , and to him are all things . 2. the word [ design ] doth signifie , sometime the act of intention ; sometime the end intended . in the question it must needs signifie the later , : therefore instead of it i shall henceforth use that common word . 3. by the end of christianity i doubt not is meant , 1. the end of god and our redeemer in the framing and imposing christianity on mankind . 2. the end which man is bound to intend in receiving and using christianity . ( these two are called finis operantis . ) 3. and the end to which the frame of the christian religion is adapted ( which is called finis operis . ) 4. holiness in creatures , is their separation from common uses unto god : omne sanctum deo sanctum est . 5. holiness in rational free-agents , is such a separation to god , as is agreeable to their natures . 6. holiness is to be described with distinct respects . 1. to the subject , 2. to the object . and 1. s to the whole subject , 2. as to the distinct faculties . 7. holiness in the whole subject is 1. active , 2. dispositive or habitual . 3. relative : or is in our acts , habits & relations . 8. active holiness is our active dedication , devotion or adherence unto god , begun in our conversion to him , and christian covenant with him , and exercised after in the practice of our lives . 9. habitual holiness , is that fixed inclination or disposition of the soul , by which it is fitted to perform the aforesaid active adherence and devotion with strength , facility , and constancy . 10. relative holiness is the relation of man ( or angel ) thus actively and dispositively devoted to god : which is particularly to be considered with the object . 11. besides the commoner holiness of all saints , there is also an office-holiness of magistrates ( though some deny it ) and of christs ministers : which containeth their active dedication to their proper work , their dispositive aptitude for it , and their relation to god in it . and accordingly the anointing to such office , and the giving of the holy ghost for its performance , signifie somewhat else than the common sanctification of all saints . as the work to which they are anointed is more . 12. holiness in respect of the distinct faculties is , 1. in the vital and executive power ( for such a distinct faculty there is ) and then it is called spiritual quickning , life , and strength . 2. in the understanding , where it is called spiritual illumination or light , ( knowledge and faith . ) 3. in the will , where it is called , spiritual love , and holiness in an eminent narrower sense . 13. holiness is not to be described or understood without its proper object , which doth essentially constitute it . it s no true description which omitteth it . 14. the object of holiness , primary , immediate and proper is god himself . the secondary and remoter object , is the impressions , image or glory of god in his works . 15. god is the object and terminus of our holiness , as in his divine per●ections , so in his three grand relations , as he is our efficient , dirigen● and finial cause ; and in his three great relations to his intellectual creatures , as he is our owner our ruler , and our lover or benefactor , all comprized in the word [ father : ] and this on the fundamental relation and work , of his being our creator , redeemer and sanctifier . 16. our holiness therefore is our answerable threefold relation to god , that we be , sui , subditi , amatores , his own , his subjects and his lovers ; all comprehended in the word [ children ] that we be peculiarly the children of god. 17. from all this the true description of holiness is obvious and sure , viz. that it is the active habitual and consequently relative , separation , dedication , & devotion , of intellectual free-agents , by life , light and love , to god our father as his children ; or to god our absolute owner , ruler and benefactor , our creator , redeemer and sanctifier , as his own peculiars , his subjects and his lovers . 18. though every one that is holy hath not this distinct and orderly conception of the nature of holiness , yet every one that is holy , hath really all this in himself . and its pity that so useful a part of knowledge as is that of the pourtraicture of the new creature , or the image of god on man , should not be found in all that have the thing . though it is to be no more wondred at , than that men who have intellects , and wills , and vital power , are so much perplexed with difficulties and disputes about the nature of them , as the greatest philosophers are . 19. the secondary objects of our holiness ( active and dispositive , ) being gods image and appearance in all his works , it is this that is often called [ his glory , ] that is , as his glory is made mans object and his end ; even the glorious communication , and reflections , and appearance of god in his perfections , on our selves and on all his works ( and not only the praise that we give him for them , by our thoughts or words .. ) 20. as more or less of god is found in any thing or person , so we are more or less to love and honour them , because we do it for god appearing in them . 21. there are not only different degrees therefore , but also different sorts of love and honour due to different things and persons , as god hath communicated different gifts to them . ( as virtue , office , magistracy , ministry , parentage , &c. ) 22. when any of these is loved and honoured truly for gods image or glory appearing in them , it is ultimately god himself that is loved and honoured in and through them : and so even this love of god appearing in his creatures ( animate or inanimate , intellectual , or his word and ordinances ) is a holy love ; when as the love of all the same things , on another account , and not as god is glorious and beloved in them , is but a common and unholy love. 23. accordingly it is a real secondary part of our holiness , to love our neighbour as our selves , for that of god which equally appeareth in him ; and to do justly unto all , and to love our selves on the same account , and to keep our selves in temperance , chastity , sobriety , &c. and so the duties of the second table , are a secondary holiness , as they are chained to the first , by the relation that the creature hath to god , and as god is the beginning and end in all ; that is , 1. as all things are of him ; and as he is the maker and owner of us and them . 2. as all things are through him , and as he is the ruler of man , and commandeth him this duty . 3. as all things are to him ; and as he is the end of us and all things ; and thus all things are said to be sanctified to believers . 24. so also when parents , magistrates and pastors , are loved , honoured and obeyed in their pure subordination to god , ( viz. 1. as they have their power and office from god. 2. and as this is commanded us by god. 3. and as they honour god , and as our duty honoureth or glorifieth him , and as he is pleased in it ) this also is a secondary part of our holiness : but when they are honoured and obeyed , meerly for fear , or for our own ends , or on any humane account , not subordinate and referred as a means to the glory and pleasing of god , it is a common and unholy honour and obedience . 25. as all mankind are falln by him , from god to themselves and other creatures , so holiness is their contrary adherence to god upon their return . and so when we say all the world is distinguished into two sorts , the unholy and the holy , or the ungodly and the godly , we mean that one part adhere to carnal self and creatures as serviceable to carnal self , and the other part are converted from self to god , and use the creatures as a means to god , as he is their end. 26. the word morality is made ambiguous by the loose and various use of men , not used to any accurateness of speech : but the first , famous and most notable acception of the word , is to signifie all virtue and vice , or conformity and disconformity to the ruling will or law of god ; as ethicks or morals as distinct from physicks , and other sciences . and in this usual sense , all things commanded by god are directly , and all things forbidden , reductively , the parts of morality : that is all moral good and evil : and so faith in christ is a great part of our true morality . and they that will needs take the word in any narrower private sense , prepare for quarrels ; and are obliged to explain themselves , before they censure others or dispute about an ambiguous word . 27. the sum of holiness and morality ( which is all one ) is , the love of god as god ( including absolute resignation and subjection , ) and the love of man and all things for god appearing in them , and served by them . 28. if either heathens or wicked nominal christians do take holiness or morality to be only the love of our selves , and our neighbours , and a disposition of mind , and course of life , in which we live orderly , justly and charitably to all , and soberly to our own minds and bodies , and all this only for the maintaining of the temporal prosperity of our selves and others , or for the meriting of a prosperity in the life to come ; not at all referring all this to god , as the beginning , the guide and the ultimate end of all ; it is but analogically called either holiness or morality , and not in a proper or univocal sense ; because the end is left out which must give being to all true holiness and morality . ( of which see my agreement with dr. barlow in my small tractate of saving faith. ) 29. the meaning of those divines of my acquaintance , that speak against preaching meer morality , is indeed against these that preach no morality , but the ethicks or analogical morality of atheists , who leave out the end ; or else a piece of morality , which we call the natural part , leaving out christianity as if that were no part of holiness or morality : or treat lightly and loosly of it , as if it were a ceremony or thing indifferent , as needless if not troublesome to the world , as their things called indifferent are . and what christian can excuse that sort of preaching . 30. as elsewhere i have often said , we must carefully distinguish between the primitive or primary and natural part of holiness ; which is godlinesse or our love to god as such ; and the mediate remedying , subservient part , which is faith in christ , or christianity as such . the first is as our health , the second as our medicine . 31. this distinction is it which is intended by the apostles , when they so often tell us , that we are sanctified or receive the spirit of holiness , by believing in christ ; faith kindling love , and love kindled by faith , being the two parts , and whole of our religion . 32. gods only end in this and all his works , ( so far as he may be said to intend an end ) is ultimately himself ( for he can have no other ultimate end . ) 33. when we say god is his own end , we mean not that his essence or existence , is his end ( for of that there cannot be a means : ) but formally it is the fulfilling and complacency of his will. for his will is the beginning and end of all things caused by him . 34. materially gods highest end ( or the summary of all means ) in order to this complacency of his will , which is the formal ultimate end , is his glory ; that is , the foresaid glorious impress or appearance of himself communicated to his creatures , and found in his works . and this is not only the image or glory of his holiness , ( though that be the most eminent part ) but also of his omnipotence and omniscience : ( unless any will take the the word [ holiness ] in god so largely as to comprehend all his perfections . ) 35. and here his glory resplendent in the universe ( as comprehending christ and the whole creation ) being the total , comprehending all the parts , must needs have the preheminence before each part . 36. and among the parts the glory of god shining forth in the whole heavenly society ( christ , angels and men ) must needs have the preheminence . 37. and if you come down to individuals , his glory shining in the person of christ is greater ( and so nearest to the ultimate end ) than his glory in angels or men : because christ in his created nature is the best and highest of gods works ; and therefore as god is more glorified in the sun , than in a star , so is he more glorified in christ , than in any man or angel. 38. gods wisdom , love and power , were wonderfully glorious in the person of christ , and in all his works performed for our redemption , when he was on earth ; much more in his person and intercession in the heavens . 39. and as to the effects of redemption upon man , the glory of gods wisdom , love , and holiness , justice and mercy , do shine forth wonderfully in our union with christ , and membership of his political body , in our free pardon and justification , reconciliation and adoption , through the sacrifice , merit , and intercession of christ , and not in our sanctification only . 40. the same i may say of all gods mercies , which as immediate demonstrations of his goodness do glorifie him ; and also of his judgments now , and of the great and glorious final judgment , in which gods wisdom and goodness , truth , justice and mercy will be immediately glorified , and not only as the judgment maketh man holy , nor only as it declareth us to be so . 41. the holiness of god is wonderfully glorified in that he will have no immediate communion with any soul that is defiled with the smallest sin ; but after they have once sinned , and till they are perfected , be they never so sincerely holy , their whole communion with him ( as to receiving from him , and returning to him ) must be only by a mediator that hath no sin . all mercy must be given by him , ( ev●n the spirit it self ) and all our sacrifices and duty offered to god by him . only the sinless can have immediate communion with god , at least as to moral communication ( for of physical i will not here dispute . ) 42. the wisdome , and goodness of god are wonderfully glorified , in providing this incomprehensible way of our redemption , that by it justice and holiness may be as fully glorified , the truth of god vindicated , the honour and authority of the law and lawgiver preserved , and sin disgraced and confounded , by the sacrifice , merit and intercession of christ , as if all sinners themselves had been condemned . ( all which and much more mr. truman in his great propitiation hath fullier opened , than i can now stay to do , and therefore to him i must refer you . ) 43. in this aptitude of it to attain these ends of god our ruler and benefactor , better than mans damnation could have done , consisteth the satisfactoriness and meritoriousness of the death or sacrifice of christ , and not in the identity in kind , or in the equal proportion of the degree of christs sufferings , as compared with that which man deserved . 44. by all this it is evident , that our personal holiness is not the only end ( or design ) of god in mans redemption , nor in instituting the christian religion . but if god must be said to have no end , which is also a means , ( but only the ultimate end , the complacency of his blessed will , which is no means , but all are means to it ) then our holiness is none of gods end , but one means to it . but if the means themselves , as the end of lower means , may be called gods end , after the manner of imperfect man , than our holiness is one of his inferior ends , among many others ; it being one part of that universal frame , in which conjoyned his glory most appeareth , in which his blessed will taketh complacency . 45. and all this being so evident to all that receive the christian faith , when this learned worthy man , and such others , do say that holiness is the only design of the promises , &c. you mud not interpret them too severely , nor suppose them to speak properly or accurately ; but [ only ] is an hyperbolical expression , ( as many use the word infinite as an attribute of created things , instead of great , ) doubtless he intended it not as exclusive of all other ends ( either of god or man , ) and the mode of the age having turned accurate school-language , into figurative and such as rhetoricians use , may teach you to expect some such , even in the severest sort of writers . 46. but though it be not true that our holiness is the only end or design of the promises , or of christianity , it is true that it is the end of all our christianity , that is one of its very great and noble ends . 47. the same graces or gifts of god to man do usually circularly promote each other , and so each is as to other , both an end and means in several instances and respects . see what i have said in my treatise of the life of faith , to the question , whether the precept be for the promise , or the promise for the precept ? whether the reward be the end of obedience , or obedience the end of the reward ? pag. 237. 48. when we say that holiness is the end of christianity or faith in christ , we take holiness narrowly for that primary and most immediate part of holiness , which is our resignation , subjection and love to god as god ; and not so largely as to include our faith in christ it self . and we take not christianity for the whole christian religion , but for the remedying part , or faith in christ as such . otherwise we could but say that the remedying part of our religion or holiness , is the means to the primary part which is its end . when we understand each other , let us not needlesly quarrel about words . 49. if any say too much in making our holiness gods only end , it ill beseemeth those to be their censurers , who haue tempted them to it , by erring more on the contrary extream . and it is not to be denyed or hid , that more than downright antinomians , have so ill expounded the points of christs suretiship , and of the imputation of our sin to him , and of the imputation of his righteousness to us , as hath proved the great occasion of some mens running into the contrary errour ; yea , and as would exclude all pardon of sin , and all true religion , had their notions been practically and prevalently held . but their opinions are confuted by so many ( olevian , ursine , piscator , paraeus , wendeline , camero , and many other forreigners ; and by wotton , gataker , and others at home ; and plainliest in mr. trumans foresaid treatise , mr. bradshaw of justif . and mr. hotchkis of pardon , and le blank in his theses ) that i will not here stay to deal with those points . and it is not an easie or a common thing , for men that write against any dangerous errour and extream , to keep up large impartial thoughts , and see the danger on the contrary side ; for mans mind is limitted and narrow , and cannot think with equal seriousness and clearness of many things at once . and the wisest man alive , when he is earnestly pleading against any errour , is in great danger of forgetting what is on the other side the way , and of thinking so eagerly what to say against the opinion he opposeth , as to forget both what may be said for it , and what worse his own arguings may infer . 50. nothing is more sure in christianity , than that christ came into the world to seek and to save that which was lost ; and to bring home straying prodigals to god , and to destroy the works of the flesh and devil ; and to bring man back to the love and obedience of his maker , and to cure him of his worldly love . and so that holiness or the love of god , is the end of our redemption , and our faith. 51. it is most certainly that he is the best man that hath the least need of pardon of sin , that is , that is most holy and least sinful ; and that all men must rather desire to be kept from sin , ( and pardoned when they do sin ) then to sin and then be pardoned : nor may we desire pardon alone , if we could have it . so that we are pardoned what is past , that love may make us sin so no more ; and justification is an antecedent means to our fuller holiness and obedience to god ( which i have largely opened in my confession of faith . ) 52. it is certain that justification and sanctification go on hand in hand together ( of which see mr. george hopkins , salvation from sin ; ) and that it is a notorious errour of such as say that justification is perfect as soon as it begins ( though it be true that all sin is then forgiven . ) 53. and it is certain that sanctification as it is the work of god , is an executive part , or one part of the executive pardon of our sins ; because it is the taking off of a very great penalty , which is the privation of the spirit of grace . 54. nothing is more injurious to christ than to feign that he is a patron of sin , or came to excuse men by free justification from obedience to their creators law of nature , or to make sin less odious to mankind : seeing he dyed to redeem us from all iniquity , and to purifie to himself a peculiar people zealous of good works . 55. and it is an intollerable blasphemy against god , to imagine that christ came to make the divine nature more friendly or reconcileable to sin , or to love complacencially an ungodly person as if he were godly , as being such by the imputation of christs righteousness to him , and to repute any man to be what he is not ; to take a wicked man for a saint , because that christ was holy for him : what ever malicious papists say , the protestants abhor such doctrine . 56. and as far are we from believing that christ was a sinner , or that god ever supposed him to be a sinner , or hated or punished him as a sinner : or that ever our sin did really become his sin , or that god reputed it so to have been . for no false judgment can belong to god. 57. but we believe that christ dyed for our sins , as a sacrifice , ransome , propitiation , attonement . and that his own voluntary sponsion and his fathers will were his obligation ; and that our sins were the occasion , and the evil to be done away ; and that ( for the holy ends forementioned ) he suffered for our sakes and in our stead , such a kind and measure of suffering , as was fit to attain the ends of our creator , better than our damnation could have done . and thus far our sins may be said to be imputed to him , in that he dyed for them ; though properly he undertook the punishment only ; but never the sin it self : his nature and holy will abhorring such an undertaking . the reatus facti , or reatus culpae were never upon christ ; nor the primary proper reatus ad poenam ; but only an improper assumed reatus ad poenam , or obligation to punishment for our sins . nor can an accident remove from one subject to another , but its removing is its perishing . 58. and though we believe not that god doth judge us to have done all the righteousness that christ did , nor to have possessed the same individual righteousness as christ had ( for god never erreth ) nor accounteth us as righteous as christ himself ; nor yet useth us in all respects as he would have done , if we had been as righteous as christ himself ; nor do we think it a thing possible that the same individual righteousness that was in christ ( being an accident ) can be in it self and really given to us , and made ours ; yet do we believe that his habitual perfection , with his active righteousness and his sacrifice or sufferings , all set together , and advanced in value , by their conjunction with his divine righteousness , were the true meritorious procuring cause of our pardon , justification , adoption , sanctification and salvation . not one part imputed to this effect , and another to that ; but all thus making up one meritorious cause of all these effects ; even of the covenant and all its benefits . and thus christs righteousness is imputed and given to us ; not immediately in it self , but in the effects and fruits : as a ransome is said to be given to a captive , because it is given for him ; though strictly the ransome is given to another , and only the fruits of it to him . 59. those ignorant , self conceited contentious teachers , that seek the reputation of orthodox zeal in the things which they never understood , and instead of clear apprehending sound scripture-doctrine , and plain expounding it to the church , do take on trust and for company , false or insignificant confounding notions , and proudly make them the instruments of their furious censures and revilings , and of dividing the church by raising slanders against those that presume to be wiser than they ; and so by backbiting tell their hearers , how erroneous and dangerous this and that mans doctrine is , because they never had the wisdom , study and patience to understand it ; such i say are the men that in all ages have been the firebrands in the church , and zealously promoted christs kingdom by dividing it , and will hardly ever have peace here themselves , nor endure their brethrens or the churches peace . 60. it is not possible for god to hate a holy soul , that loveth him as god , and beareth his holy image . 61. yet is his holiness no satisfaction to gods justice , for the sins of his unholy state , or for his imperfections . 62. if you ask , what then would god have done with one thus converted , if he had no saviour , to ransom him from justice for his sin ? i answer ; it is a supposition that is not to be put ; because no man is converted and sanctified that hath not a saviour , and the pardon of his sins , for none but christ could first merit , and then give , the spirit of sanctification which we had lost ; and so without christ and his spirit we should have been equally unsanctified and unpardoned . 63. it is vain therefore to dream that cicero or seneca , augustine or chrysostom , luther or calvin , are as much saviours as christ , so far as their doctrine maketh men holy : for neither philosophers nor divines preach any good doctrine , but what christ as the mediator and light of the world , did some way or other communicate to them : so that their doctrine that is good , is not their own but his , ( even theirs that know him not . ) it is not they but he , that merited all grace , and that preserved the sinning world from being used as it deserved , and that ascending up on high gave gifts ( both common and special ) unto men . their light is as the moons derived from the sun ; which of them but christ , hath purchased and given a covenant of grace to the condemned world ? and which of them but christ , sends forth with their doctrine , a quickening , illuminating and sanctifying spirit , to overcome the devil , the world and the flesh ? 64. while all sober divines thus plead for holiness , and censure one anothers doctrines as unholy and countenancing sin , it plainly sheweth that they are very much at unity in the main ; but that they have not the skil to word and methodize their notions rightly , and to make all fall right with the ends and main matter which they are agreed in . and when we hear men accuse each other of unholy , and sinful opinions and practices , though we must hate the ignorance , pride and uncharitableness which is in it , yet it is a comfort to us , to hear and read that they all agree to cry down sin in the general and to disgrace it ; and that they all bear so conjunct a testimony for the excellency and necessity of holiness ; what hope is there then that if we could set all our tacklings together , and see truths fall right in their several places , we might unite our force against the kingdom of the devil , and ungodliness ; and might give over destroying holiness by crying down the things we understand not as unholy ; and might be healed of that antique phrensie , which maketh so many divines and other christians , by ill managing their zeal for holiness , to divide the churches , and hinder the gospel , and be the instruments of satan , to keep and cast down holiness in the world . 65. those churches especially that lament the lapse of discipline , and the confounding of the holy and prophane ; and those that are constituted by unwarrantable scrutinies after the holiness of members , beyond the test that was appointed by christ , should not dishonour themselves , nor bring their doctrine or persons in●o suspition , by being the hasty censurers and condemners of such writings , as drive harder for the promoting of holiness than themselves . 66. there is so clear a tendency in all gods instituted ordinances to further holiness , that he knoweth not what he talketh of , who slighteth them , on pretence of natural evidences and helps to the same end : seeing natural and supernatural evidences and helps , are so far from being opposite , that they are both necessary , and do in admirable suitableness and harmony concur . 67. he knoweth not the hurtful miscarriages of our times , who knoweth not what the mistaken notions about free grace , have done against free grace it self ; and how the gospel hath been supplanted , by an erroneous crying up the gospel , and crying down the law ; and how justification hath been abused , by mens seeming to extol it , and sanctification injured by such pretexts : and he that with one eye looks on that disease and its effects , and with the other looks on the book you tell me of , and such like , will quickly see what sore this plaster was provided for , and how much excellent matter there is in it , which the foresaid persons and diseases need . 68. and as to your mention of my former writings , and my interest in the business questioned ; i shall say but this , 1. that either you have read my former writings , or you have not ; if not , i will not write more to satisfie you , who read not what is already written : for why should i think that you will rather read the later than the former ? if you have read them , ( especially my confession , my disputations of justification , and my life of faith , ) either they satisfie you or not : if they do , you need no more ; if not , i cannot satisfie you . the question is whether it be truth and clearly opened which is there written ? if it be , i will not avoid it , lest men abuse it ; nor will i hope to write that which none shall misunderstand , or turn to an occasion of some extream . 2. and these few pages tell you my sense ; the same which i have formerly published : if wrong , confute it : if right , my former writings , fullier opening the same things are so far right . 3. and my life of faith is so late and large in opening the same points ( where i have named no less than fifty eight errours on the antinomian side and their fautors in the point of justification and imputation ) that me thinks you should not so quickly call for more . 69. and as to mr. fowlers consectaries ; ch . 20.22 , 23. what would you wish more accommodate to an honest concord ( which is our strength and beauty ) and to the healing of deforming and destroying divisions , than the practising of the motion , that our union be placed in things necessary to holiness ▪ and whereas you think our church-controversies concerned , i know not your own mind , because i know not you ; but as for my self , you are not i hope so unreasonable as to expect that i plead the cause of the imposers of conformity ; and as for the non-conformists , i think they have no dislike to his rule , ch . 23. how far we may comply with rulers or customs , but highly approve it : whether they are in the right or the wrong , i suppose you will not allow me to be judge : but you cannot sure be ignorant that they are so far from taking the things for indifferent which they refuse , that they think it would make them guilty , should they do them , of sins so many and so very great , and for peace and the reverence of superiors , i will not now so much as name . and they take nothing to be more suitable to their principles about such things than mr. fowlers doctrine . 70. to conclude , undoubtedly holiness is the life and beauty of the soul ; the spirit of holiness is christs agent to do his work in us , and our pledge and earnest and first fruit of heaven : it is christs work , and subordinately ours , to cleanse us from all filthiness of flesh and spirit , perfecting holiness in the fear of god. christ , the spirit , the word , the ministry , mercies , afflictions , and all things are to bring home , our hearts to god , and to work together for our good , by making us partakers of his holiness . our holiness is our love of god who is most holy : and our love of god , and reception of his love ▪ is our heaven and everlasting happiness ; where having no more sin to be forgiven , but being presented without spot or wrinkle unto god , we shall for ever both magnifie the lamb that hath redeemed us , and washed us from all our sins in his blood , and made us kings and priests to god , and also shall with all the holy society , sing holy , holy , holy to the blessed jehovah , who is , and was , and is to come ; to whom all the heavenly host shall give this special part of praise for ever . and as all real saints desire nothing more than holy hearts and holy lives , holy m●gistrates and holy pastors , holy churches and a holy state , holy doctrine , holy worship , and holy discipline , and that all the people may indeed be holy ; that true reformation may make all the churches of the world more holy , and their holiness may win home the infidels and idolaters to a holy conformity to them , and that the kingdoms of the world may become all the kingdoms of god and of his christ ; so all those hypocrites that place their holiness in superstition , & vain singularities in a love-killing proud dividing zeal ; in bittern●ss against those that are wiser and better than themselves , in making things to be sins ▪ & duties which god never made so , in new opinions , for which they think highly of themselves , and contemptuously of those that are not of their mind ; in dead imagery and cold formalities , or hurtful pomp , in names , and words , and shews , and sidings ; in reproaching , silencing , and cruel handling , all that dislike their carnal interest and way ; and wil not sell their innocency and salvation to humour them in their pride , & comply with all their interests and conceits , that think their places , their parties , their high professions , do make those sins to be small & tolerable in them , which god abhorreth in all others ; all these counterfeits , images or carkasses of holiness , are but the powerful cheats of the unholy ; and the portion of hypocrites & unbelievers shall be the same , ( though not perhaps in the same degree . ) aug. 24. ( the fatal day ) 1671. what happiness is ? augustin . de morib . eccles . cap. 3. fol. 1. pag. 320. beatus , quantum e 〈…〉 o , neque ille dici potest qui non habet quod amat , qualecunque●●● ; neque qui habet quod amat si noxium sit ; neque qui non amat , quod habet etiamsi optimum sit ; nam & qui appetit quod adipisci non potest , cruciatur , & qui adeptus est quod appetendum non est , fallitur ; & qui non appetit quod adipiscendum esset , aegrotat : ( he might have added , et qui non habet quod amet ; quia neque objectum habet beatificans nec actum ) quartum restat — ubi beata vita inveniri queat cum id quod est hominis optimum ( viz. deus ) & amatur & habetur . i take not him to be blessed , who hath not that which he loveth , whatsoever it be ; nor him that hath what he loveth , if it be hurtful ; nor him that loveth not that which he hath , though it be the best ; for he that desireth that which he cannot get is tormented ; and he that getteth that which is not desirable , is deceived ; and he that desireth not that which should be gotten , is sick . it remaineth therefore fourthly , that a truly blessed life consisteth in this , when that which is best for a man is both loved and enjoyed ( which he proveth at large to be god alone . ) what holiness or virtue is ? id ▪ ib. cap. 15. quod si virtus ad beatam vitam nos ducit , nihil omnino esse virtuiem affirmav●rim , nisi summum amorem dei — & sic definire quatuor virtutes non dubitem ; ut temperantia sit amor integrum se prebens ei quod amatur : justitia , amor soli amato serviens , & propterea recte dominans ; prudentia , amor est , ea quibus adjuvatur ab eis quibus impeditur sagaciter seligens . that is , [ but if virtue be the way to a blessed life , i will affirm that virtue is nothing else , but the chiefest love of god — and i make no doubt thus to define the four virtues , temperance is love , delivering our selves intirely to our beloved ; fortitude is love , easil●●nduring all things for the sake of our beloved ; justice is love , serving our beloved alone , and therefore rightly governing our inferiors ; prudence is love , skilfully differencing our helps from our hinderances . ] holiness not fanatically proud or aspiring . id. ib. cap. 12. fit deo similis quantum datum est , dum illustrandum illi atque illuminandum se subjicit : et si maximè ei propinquat subjectione istâ quâ similis fit longe ab eo fiat necesse est audaciâ , quâ vult esse similior . that is , a man is made like to god , in that degree that is granted him , when he subjects himself to him , to be illustrated and illuminated by him : and let him come never so near him by this subjection , to whom he is made like , it must needs be that the arrogancy , of desiring to be liker to him ( than is meet ) will be far from him . finis . divinity and morality in robes of poetry composed for the recreations of the courteous and ingenious by the author tho. jordan. jordan, thomas, 1612?-1685? this text is an enriched version of the tcp digital transcription a46244 of text r29882 in the english short title catalog (wing j1030). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 64 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a46244 wing j1030 estc r29882 11217493 ocm 11217493 46861 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. a46244) transcribed from: (early english books online ; image set 46861) images scanned from microfilm: (early english books, 1641-1700 ; 1444:23) divinity and morality in robes of poetry composed for the recreations of the courteous and ingenious by the author tho. jordan. jordan, thomas, 1612?-1685? [44] p. printed by r.a., london : [1660?] reproduction of original in the university of illinois (urbana-champaign campus). library. eng christian ethics -poetry. a46244 r29882 (wing j1030). civilwar no divinity and morality in robes of poetry: composed for the recreations of the courteous and ingenious. by the author tho. jordan. jordan, thomas 1650 9226 20 0 0 0 0 0 22 c the rate of 22 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-01 tcp assigned for keying and markup 2003-02 spi global 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 divinity and morality in robes of poetry : composed for the recreations of the courteous and ingenious . by the author tho. iordan . quod meus hortus habet , sumas impunè licebit , si dederis nobis , quod tuus hortus habet . london printed by r. a. divinity and morality in robes of poetry . a sacred new-yeares gift ; dedicated unto all lovers of christianity , professors of piety , and moral honesty . preambulation . if pious gifts ( by curious disquisition ) prove not the badg of antique superstition ; or if a rhyme , reduc'd to holy reason , may be allovv'd to celebrate the season , and find admission in a noble heart , as much as they , vvhose riches can impart gold of peru , or those admired vvorks , that spread the tables of triumphant turks . i hope the low oblation of a friend ( that only makes your fair esteem his end ) may find ( as it deserves ) more grace then he whose bounty is a baud to treachery : my gift is made of wishes , such as may ( if granted ) live with you , when night and day admit of no distinction : perfect bliss is now my theam , and that i wish is this . the new years gift . a new soul blanch'd in sin-dissolving tears , and pious promises for future years , possess your mortal mansion , may no times witness the guilt of our re-acted crimes : may you disband your bosom sins , and be atton'd with god's immortal monarchy : although each day ye pay ( in sighs and groans your penitential contributions : may the red rain vvhich our rude vvrath let fall in num'rous showres of vengeance national , be all wash'd out , and may religions fame in england , bear but one celestial name : may all those desperate distinctions that have made our island much unfortunate , be so composed by religious laws , that rigour may no more dispute the cause : for ( i confess to my intelligence , that hath relation but to common sense ) it is a paradox , that all the wise holy and learned in large misteries , of church and state , that in convention sit crown'd with the genius of a nation's wit , with all the aids that art and nature can contract within the circuit of man , should flight the helm and let the peoples fate be left unto the rageing stormes of state ; such is a civil war , whose fury vents artillery , instead of arguments ; as if the holy ghost ( spirit of love ) that once descended like a turtle dove : should now resigne his function , and appeare like a devouring vulture : may this yeare register no such apparitions , but may all tranquility ( that god e're put into the power of vnion , on a nation receiv'd to grace by true humiliation ) fall on your souls , may a new spring of tears renew your graces , health , wealth , beauty , years : and may your fair posterity nere know the wild confusion of our moderne woe ; may peace and verity ( conjoyn'd in glory ) crown the conclusion of our tragick story , may schism sink , and truth be held supream , ( whose robe of sanctity hath nere a seam ) and let that foole which well deserves the rod , for saying in his heart there is no god ; be better principl'd , for he speakes treason , not onely 'gainst religion but reason ▪ may the gross mists of error be dispel'd , that curious heresies ( so hotly held ) may be display'd , for then the radiant beams of righteousness vvill dissipate their dreams , let nothing enter in your hearts , but vvhat the holy spirit doth communicate by sacred law and gospel ; vvhat is vvrit i● them , vve must obey , vvhat not , omit : may you be charitable , yet live free from any popish censure ; may you be fil'd with firm faith , not that vvhich yeilds the turks preheminence , before ye in good werks : may you believe , god's stock of mercy is larger then all mens crimes , yet let not this ●●●ffess ye vvith such vvarrant of salvation , to think one sin may not destroy a nation : may you believe that the apostles creed ( which some late novelists forbear to read ) is of such povver , that you vvithout it are farther from bliss , then saints from civil war . let god's ovvn prayer be your daily task , for it contains all that vve ought to ask : those deprecations sum up every want , and vvhatsoever god is pleas'd to grant : 〈◊〉 that petition cannot be ill vvrit , when he that made it , means to answer it . let not bright gospels exposition be a lock and key to its ovvn mystery : what scripture hath begun , let scripture finish , who comments false , doth both add and diminish ; which is a fearful crime , may you be free from such transgression , may divinity illuminate your intellect ; may no fallacious disputations overthrow the pillars of your piety , or make the fundamentals of your faith to shake . when these effects ( for which i pray ) appear , you will confess it is a good new-year ; for if all come to pass which i have said , 't is the best new years-gift that e're you had . on forgetfulness in holy duties . forgetfulness can be no plea for folly , for god commands , remember thou keep holy . on the heart . our god requireth the whole heart , or none , and yet he will accept a broken one . on rash iudgment . call not thy brother reprobate , for sure where god wil heal , there is no wound past cure . on an evil tongue . the tongue as wel as hand , deep wounds affords , ther 's but one letter betwixt swords and words . a dialogue betwixt the flesh , and the spirit . fle. come prethee leave this reading ; let me hear some jests , or want on tales , then shall my ear be link'd unto your oratory , now i am so dull , and drowsie , that ( i vow ) i can no more give audience , what dost call this petty book thou art so pleas'd withall ? ( spi. ) it is the cure of souls , and it contains our life or death , our glory , or our pains , here 's the great law of god , where man may view what he ought most to covet , most eschew ; the glass of purity , where mighty kings behold their bodies to be earthen things ; and ( with the wisest wise man ) lowdly cry , all worldly honors are but vanity : here is thy first creation , where 't is shown how thou and i first met , and joyn'd in one ; this shews the state we liv'd in , how we were blest with the plenty of a pregnant year the husbandman nere toyl'd for : there we knew no hate , no strife , nor where black malice grew : we had no envious neighbours , but were free from doing , or receiving injury ; the beasts were made your subjects ; and as true unto each other , as they were to you : they had no civil wars , no envy neither , for wolves & lambs might eat their meat together : they liv'd secure within their proper holes , and lions did disdain to tread on moles : this was thy paradise , where all was free unto thy use , but one excluded tree ; where thou hadst liv'd till now , had gods command prevail'd with thee before the womans hand : under what misery doth poor man groan , when as the flesh must suffer for the bone ? this is the bible which i read ; by this i hope to tread the perfect path to bliss . fle. what kind of bliss i pray ? spi. heaven . fle. what 's that ? spi. a city built for the regenerate : so scituate , that neither sun nor moon need rise or set to make it night or noon : they both are useless , light and brightness there , are not confin'd in centre , or in sphere : each angel's face is more resplendent fair , then phoebus when he guilds the western ayr : the sacred citizens do never fear the furious famine of a fruitless year , they live in such sweet plenty ; and where none need fly the city from infection ; ther 's no defraud , no greedy great man plyes the good kings ear for base monopolies , for his peculiar gain ; the poorer sort nere suffer for the riot of the court . this is that place of bliss , who more would know , must first crave faith , he may believe it so : fle. the place is fraught with glory ; there is more essential joy , then i e're heard before : but , tell me one thing ( pray ) may we not there enjoy our mistrisses , as we do here ? kiss and imbrace them ? may we not drink high ? swagger and roar ? spi. no , 't is impiety . 't is that which ruines earth ; when you are there you 'l feel no spark of such prophane desire , that 's no true heaven , but a fained one , by mahomet in his black alcoron . fle. thou know'st ( dear spirit ) that i long have lov'd fair iesabel . spi. an harlot most ayprov'd . fle. a sweet unblemish'd beauty , in each eye an angel sits . spi. beware idolatry . fle. shall i not meet her there ? spi. yes , if from me ye both will take advice . fle. most willingly . spi. repent . fle. what 's that ? spi. a thing ye both must know ; or els nor you , nor she can thither go : joyn both your hands , then ( with as great desire as e're ye met ) disjoyn , part , and retire : weep , sigh , and wring your hands , not that ye part , but 'cause ye met together . fle. oh! my heart ! spi. it must be done , then to your chambers goe to kne●le , and pray ye may continue so ; now she seems fair , but then you 'l think her fowle as is an ethiop , both in face and soul . fle. not for a thousand worlds , these eyes i weare i cherish cause they tell me she is faire ; for nothing i adore th' omnipotence of my creator , more then this one sence , which shewes her beauty , and so much i prize , that i could wish all sences e'ls were eyes : had argus seen this object , sleep had never gave hermes power to make him sleep for ever : not though his oaten reed were as acute , in art and sweetness as apollo's lute ; when underneath his lovely daphne he sate sweetly warbling forth her elegie . spi. he vvhom you do adore , for that one sence dispos'd it not unto that end , from thence nere came an ill effect , he nere gave eyes to be adult'rate vvith idolatryes . fle. novv let thy resolution be as free to answer one thing i shall question thee ; i 'le tell thee hovv thy counsell thrives . spi. say on , i freely grant thee my attention . fle. 't is thus then , may not some familiar friend conveigh my mind in letters ? spi. to vvhat end ? 't is ill to think on her , vvould you reveale your sinfull thoughts , under your hand and seale ? think ( when you are a happy convert ) how the fatal legend will discourage you . fle. then iesabel farewel ; oh! how her name creates in me an unexpiring flame , 't is a strange riddle i should part with thee , and from thy presence find felicity , a thing i will not credit , therefore cease vain spirit ; so to interrupt the peace 'twixt me and my fair love , i will be gone to reunite my first affection : tell fools your tales of heaven , all is hell , that doth not appertain to iesabel . spirit alone . thus am i daily hurried to and fro , from vice to vice , still am i forc'd to go with him to each lewd practise , thou whose might is most omnipotent and infinite , send me a guard of vertues , such as are perfect , and powerful for a civil war . faith , thou shalt be my general , and lead my warlike troops , thou on sure ground dost tread : let us march on then , victory is sure , when as the lord of hosts makes all secure ; prepare thee flesh , i come to war , not woo , although thou bring the world and divel too ; and e're this sacred battel we conclude , thy might , or mine , or both , shall be subdu'd . an acrostich on my very worthy friend mr. marke ward . may all the real joys that can appear within the circle of the next new year attend your wish ; may no true pleasures be above the reach of your capacity : religion guard your conscience , may your health replenish ; may you wallow in your wealth : knowledg support you , may you never vow divided love ; and when soever you enter the list of wedlock ; may that prize be loving , vertuous ▪ young , rich , fair , and wise . an epitaph in an acrostich , composed on the name of his vertuous sister mrs. joane ward . jn this plain piece of humble earth lies one , whom no unworthy feet should tread upon , one whose chast life did very much improve a daughters duty , and a sisters love : almighty god was still her contemplation , religion was her da●ly recreation ; nothing came in her maiden thoughts that cou'd defile the fountain of her virgin bloud ; eternal joys contain her now ; let 's then mourn , until we meet with her agen . an elegiack , in a double acrostich , sacred to the memory of the most truly vertuous mrs. margaret jessop , vvife to the much honoured william jessop esq. who deceased the first of november , 1651. mourn , or depart , for they whose cheeks be dry , are not for our confluent compani all that we talk is tears ; and when we see one smile , we look upon 't like heresie reader , within this marble mansion lyes a motive would make tears in tyrants eyes grief would becom their mistriss , they would dress themselves in nothing but unhappiness all the small vertues god did e're bestow on woman-kind , lyes here in folio religion was her pilot , and her prop , from whose sententious tongue did always drop eternal language ; such as angels sip in sighs and prayers from a convert's lip to speak her larger , he that further dives , must summon in all the superlatives . the character of a corrupt states-man , that is solely devoted to selfe-ends , but pretends to piety . a corrupt statist is a thing in whom there is contract all evill that can come : the soule of satan in a saint's disguise , the grand elixir of hypocrisies : the secret issue of long-lurking spight , the prince of darknesse in a robe of light . his tongue is tipt with mercy , but his maw ( if he be mov'd ) disgorgeth golgotha : he is the root of ruine , mischief's mint , the alcharon put in geneva print ; the saddest object peace can fix her eyes on , whose prayers are pistolls , and his tears are poyson ▪ he hath ( if the old maxime doe not misse ) iudas his soule by metempsychosis : and ( that it may profoundly be undone ) can kisse a country to confusion : to that point where ambition doth conduct , all evil shall assist , no bloud obstruct : he is the peoples servant in esteem , but ( in effect ) they are all slaves to him : he hath a vayle to varnish every vice he doth commit , but monstrous avarice ; that sin is so gygantick , all his wit ( put in pretences ) cannot cover it : as aesop's cat transform'd into a maid , sate simpering at supper , unbetray'd , till ( by unusuall chance ) a mouse she saw crosse ore the board , then she began to claw : so is his nature sleek'd with soft applause , till pride or profit make him spread his pawes : from him all sly dissimulations issue , his loyns bear sack-cloth when his heart wears tissue ▪ he seemes to pray and unto god alone , though ( in his heart ) he doth beleeve there 's none . where he bears rule , that nation needs no rod , he is a devill in the name of god . attend , and you shall heare him ( though in brief ) rehearse the articles of his belief . the politician in person . greatnesse is summum bonum ; to be high tempted the angels in their clarity ( creatures to whom the sun is but a shade before that sin had birth , or man was made ) nor could this lust of optimacy misse innocent adam in his genesis ; then though our bloud to thrones cannot advance , we have ambition by inheritance : if to be great be the best thing we know , no actions are amiss that make us so ; since to be high is that all men intend , no matter by what steps we do ascend . that man that hates a rising states-man , would o're-top his highest neighbours if he could , and cares not if vast families do fade by him with suits of law and tricks in trade : he will seize houses though he can't take townes , 't is the same crime for compters as for crownes : a princes throne is chain'd as much to chance , as is the meanest man's inheritance . nature it selfe , our most indulgent mother , doth ruine one thing to erect another ; observe the flux and reflux of the ocean , progresse and regresse are the soule of motion : can it be ill to climbe the highest seat , since men are good , on purpose to be great ? why should those causes merit our neglect whose subtile series reach to the effect ? or if our fortunes would not have us high , why then doe all concurrences comply ? if it be not the destiny's intents to make us great , why have we great events ? councils , and armes , in strange meanders flow , yet meet , sure providence would have it so : though mariners can ship and tackling finde fit to set saile , they cannot raise a winde : the gamester boldly doth his hand advance to throw the die , but cannot guide the chance : this ( well promised ) what is done , must be by an inevitable destinie ; the wisest man that ever was writes thus in his sublime ecclesiasticus : ecclus. 1.5 . how many kings have on the ground sat down , and one ne're thought upon hath worn the crowne ? how comes it then to be a lineall function , by right of bloud made consecrate with vnction ? this trick was hatch'd by some great monarch's minion to blind the world , but i am of opinion none doth more fitly fill a chaire of state , than he that is anoynted by his fate . the author . this is his creed , and all that do oppose this ( although god and angels ) are his foes ; but stay ( if fansie faile not ) sure i see a reverend doctor in theologie , approach his presence , who doth look upon his pride with holy indignation : if he do speak to him , we soon shall see how policy and piety agree . the doctor . proud polititian , whither wilt thou flye with thy imperious impiety ? dost think a cable made of twisted sands can anchor thee against almighty hands ? dar'st thou believe thy machivillian arts can vaile thee from the searcher of all hearts ? he doth make war against gods sacred seat , who treads upon the good to make him great : the civil war of heaven did foretell , men shall not rise by that which angels fell : methinks those powers thy strength hath overthrown , should tell thee so obnoxious are thy own ; what man is he that can in such seas swim , where one or other dares not follow him , and sink him too ? in our morality we take it for an axiom , that he who pulls superiors down , to raise his fame , shewes his own servants how to doe the same : if this will not suffice , but still your eye mounts to ( that sphere of mischief ) majesty ; look on eternity , and well revise the vile gradations , which make such men rise : the usuall steps of corrupt states-men are envy , pride , wealth , hypocrisie , and warre , covetousnesse , oppression , tyranny : and all these cemented with perjury , painted with piety , but how they are in opposition , scripture will declare . envy . iames 3.16 . where envy and seditious strife doth lurk , confusion is , and every evill work . iames 3.17 . the wiseome that descendeth from above is fill'd with peace , with purity , and love : iames 3.15 . envy , strife , malice , though they serve your wish , are earthly , sensuall , and devilish . pride . porverbs 16.19 . an humble spirit better is allow'd than to divide a rich spoile with the proud . ecclus. 10.12 . when man begins to make pride his partaker , he doth depart from god , turne from his maker . prov. 10.18 . when fierce destruction followes to hell-gate , pride doth most commonly preambulate . riches . prov. 23.4 . luke 16.13 . labour not to be rich , wealth is a rod , you cannot serve at once mammon and god . 1 iohn 2.15 . the love of god doth not in that soule move , who for this world forsakes the god of love . luke 6 24. wo to yee rich , where will yee seek salvation , when god sayes yee have had your consolation ? hypocrisie . math : 23.27 . wo to you hypocrites whose sin appeares like dead mens bones in silver sepulchers . mathew 23. i send yee prophets but you doe bely 'em . and with your power , kill , scourge , and crucifie 'em . mathew 23.33 . yee serpents , vipers , how can yee expell the wrath of god , and free your soules from hell ? warre . iames 4.1 . from whence comes war and wrath ? are they not embers of lawless lusts that war within your members ? prov. 16.32 . that man hath more of wisdome , power , and pity , who rules his wrath , than he that takes a city . prov. 28.17 . he that doth violence unto the bloud of any man , shall perish in the floud . covetousnesse . 1 thes. 2.5 . paul calls god witnesse that he never spoke vvith flattering words , nor wore a covetous cloak ecclus. 10.9 . a covetous man doth in all evills rowle . for such a one makes sale of his owne soule . 1 cor. 6.10 . when god will execute without reprieves , he puts the covetous among the thieves . oppression . prov. 22.2 . and 23.10 . rob not the poore , nor grieved soule oppresse , and doe not take fields from the fatherlesse . 1 thes. 4 6. he that will goe beyond , or doth defraud his brother , is by god himselfe out law'd . malac. 3.5 . god will destroy that soul which takes delight to turn away the stranger from his right . tyranny . pro. 28.15 . unrighteous rulers , holy writ compares to roaring lyons and to ranging beares . prov. 29.2 . the people joy when men rule with compassion , but wicked magistrates destroy a nation . prov. 30.22 23. two things there are which make the earth to groan , a fatted foole , a servant in the throan . perjurie . leviticus 19.12 . thou shalt not make thy makers name to be a covenant to cover falsitie . deut. 23.21 . when thou wouldst vow a vow to god , first weigh it , then ( though it be unto thy loss ) obey it . zech. 5 4.1.4 . good zechariah ( in the flying roll ) saw that the perjur'd man would lose his soule . the doctor . thus have i shewn the nature of those sinnes that move his imploration , who begins to wear forbidden purple , without these he cannot sayl thorough the swelling seas of princes power , and popular applause ; for though he beare religion and the lawes in his main top , yet shall his anchor be cast in the ooes of self-security . envy stirrs us , pride prompts , riches invite , hypocrisie calls faction to the sight . warre wins the victory , covetousnesse sayes ye must begger those whom ye suppress . oppression , and grim tyranny proclaime a legall conquest in the victors name , which perjurie will justifie , this tract doth lead him to the end of the fourth act : what shall ensue , that power can onely tell whose love , and vengeance doth fill heav'n and hell . the author . a sad conclusion if this composition be the ingredients of a poltitian ; lord let my spirit flye with humble wings , and i shall be able to pity kings . on ambition . when bold ambition seeks a nation's ruine , pride little thinks what vengeance is a brewing . on peace . the people cry aloud when warres encrease , they must needs cry that cannot hold their peace . on these civill warres . god is the potter , we the pots , dear brother , t is sin that breaks us one against another . on our saviour , his being called the carpenter . christ was , they say , a carpenter by birth , but a great workman ; he built heaven & earth . a paraphrase upon the pater noster , protect us , lord , from that prophane imposter , that would perswade us from out pater noster in what a wretched state that common-weale is , that is mis-led from thee qui es in caelis , christ's spouse is lovely , christians should intreat her with sighs , not swords , and sing — sanctificetur who so prevaricate from this endue'um , good lord , with grace to worship — nomen tuum . great common-wealths must fall if thou pursue 'um , when states displease thee — veniat regnum tuum . vvhat private plots , or publike power dare flye at the lord of hosts ? whose battaile-word is — fiat vvhat is mans strength if thou dost not renew a right heart in him to do — voluntas tua , vve are but men , none but an angel's fellow can lead a life on earth — sicut in caelo , the pious poore complain , they who refresh 'um , shall , when they want , from thee have — ita etiam he that would heaven gaine must not defer a work of such piety , whilst hee 's — in terra . thy saints are succourlesse , unlesse we foster 'um , how can we beg at thy hands — panem nostrum nor let us hate our enemies , but gaine 'um with acts of worthiness — quotidianum though men afflict us both in soule and bodie , yet lord , thy sustenance — da nobis hodie , truth dwells not alwayes where the purple robe is , then grant us mercy — et remitte nobis we all have felt thy stroaks , but who dares foster a mis-apprehension ? 't is not — debita nostra , oh! let the enemies no longer cross the truth , but mend their lives — sicut & nos let us no longer be afflicted thus , but let our foes proclaime — remittimus free our obliged lands where each impostor is master of all , but — debitoribus nostris . into their paths , who for our zeale rebuke us , let us not enter — et ne nos inducas satan usurpes , lord let us dis-inthrone him , or we shall ever be — in tentationem , let not the world and flesh thy servants swallow , sweet are their baits — sed libera nos à malo , and grant us such an vnion , that when this prayer is said , we all may cry — amen . to an unnaturall elder brother that beguiled him of his portion . well may a strangers fatall hand annoy us , when our own bloud conspireth to destroy us ; hadst thou no other way to gaine from me the livelyhood of my posterity , but by a fathers sudden fall , to raise thy riches from the dust of my decayes ? it is not well , nor can have good event , for 't is an ill exceeds all precedent . iacob had esau's birth-right , but he gave him porrage for his portion , thou wouldst have all mine for nothing ; dost thou think that god's justice can prosper such unequall odds ? or dost thou think that yonger brothers have no title , but to ruine , and the grave ? you are deceived , and you ere long will be mistaken in my birth-right , as in me . to force a brothers right ( if understood ) is like the taking of a brothers blood . an allarme in 1645. 1. bring a light , the foe 's in fight ; pre thee forgive me , that i must thus leave thee in the night ; my bliss , take this , and this , sleep well , i 'le keep 'till my happy returne , a parting kisse , thou wouldst free my life from feares , yet thy wet eye drownes me with teares , wipe those faire pearles from thine eye , and heare thy souldiers lullaby . 2. sweet sleep , lye still my deare , dangers be strangers for ever , unto thy eye or eare no sounds , or wo for wounds , number thy slumbers , or dare to approach within thy bounds ; but such songs as seraphs sing , which move by love unto their king . that thy sight , touch , tast , or smells may say , all joy in hearing dwells . 3. and when thou wakest agen , fortune importune thy senses to see us happy men , — that we may so agree , dangers of strangers may never destroy our unity : so shall peace ascend her throne , for than each man may claime his owne ; we like raging seas will run , that meet and fight , then flow in one . 4. so shall all sweete joyes content thee , that ayre , earth , or sea affords , tables shall be spread with plenty , sickles shall be made of swords : horses shall no more weare armour , that were plunder'd from the plow , whilst the doubtfull frighted farmour , questiond is , for whom are you ? 5. private jarres shall be relinquish'd , every man shall have his owne . thine and mine shall be distinguish'd , and no seeds of sorrow sowne ; comfort come to all complayners , that were frighted back with frowns , governours no more be gayners , which are now the kings of townes . 6. mountains shall no more grow myrish with so many noble bloods , fickle french and idle irish that come over for our goods , and have had so much enjoyment in the ruine of the land , shall be set to fit employment by the power of strong command . 7. bulwarks then shall all the slighted to let in our trades encrease , church and state shall be united 't is the paradise of peace ; merchants feare no navall dangers or from their own colours go , but hold free commerce with strangers , neighbour-nations should do so . 8. midnight calls , and i must leave thee , this shall purchase my release , may not such sweet dreames deceive thee that pretend a prudent peace ? war with this dark night fly over and all joy rise with the light : thus thy lipps with mine i cover one kiss more , and then good night . an elegy and epitaph composed on the death of an infant lady . great king of golgotha , grim god of fears , whose throne is made of thirsty sepulchers , that ( by the vertue of thy cold commands ) destroy'st more lives , then there be stars or sands , from vvhose cadaverous imbraces , none are free'd until the resurrection ; attend my summons ( for the powers divine decree , that i must one day bow to thine ) and tell me why thou hast imploy'd that dart which perforated alexanders heart upon this infant lady ? whose fair eyes could not but quell the keenest cruelties , the fiercest tyrant that red ireland bears , might have been conquer'd with one smile of hers : her dumb complaints would have wrought more contrition , then all the reason of the best logitian . do but consider death what thou hast done upon our albion isle since forty one ; remember who have suffer'd by thy frown these ten years , 'twixt the cottage and the crown ; what souls are fled , will not all these suffice , but thou wilt deal in cradle cruelties ? methinks the mother of that fragrant bud ( as fruitful in her vertue as her bloud ) might have prevail'd with thee , but oh i see no reason can reduce thy tyranny . therefore wee 'l stop the floud of further passion with this celestial consideration ; that though thou hast tore oft her fleshly clothing , her soul shall be a saint , when thou art nothing . the epitaph . 1 ladies that are young and wise , shall i tell ye of a prize ? here a box of beauty lies . 2 a iewel hid from vulgar view , whose excellency if you knew , your eyes would drop like morning dew . 3 dame-natures diamond , which when she saw it was too bright for men , shew'd it , and shut it up agen . on the event of these wars betwixt the dutch and english . some are such silly statists , that they wish our english loss may fill the dutchman's dish ; but most of them ( i know ) be such as are a suffering party in our civil war : i feel the same disease too , but would never exchange an ague for a burning feaver . on those women , who pretend that poverty provoketh to inchastity . shall poverty destroy us ? is the mind ( the noble temper of the soul ) confin'd to such a baseness , that we cannot be our selves , unless we hug prosperity ? shall we confess an hell ? conceit withall , there is an heaven , where the angelical receive immortal joy ? shall we believe it vvas ordain'd for poor ones , such as grieve in a continual vvant ? and hourly groan under the burthen of affliction ? and shall vve be so senseless to agree , that vertuous souls can fall by poverty ? tell me , intemperate creatures , in vvhat state did ye salute the vvorld at first ? vvhat rate were your gay garments priz'd at , vvhen you cry'd for needful coverture , no robes for pride ? when as the pregnant brest gave more content then the prosusest banquets ye have spent , usher'd vvith wine and musique ? when nor wit , nor best inventions could your pallat sit ? when all your learned cooks could not retain sufficient art to vvast your vvealth in vain ? but novv the spring of riot is dravvn dry , ye cannot as you vvould ; true proverty contents it self vvith nought , and scorns to raise a vvretched riches by sinister vvayes : yet this recalls not you , but makes you guess ye have a warrant for your wickedness , for when some virtuous soul desires to see the cause ye have , you shew your poverty , and som small charge of children , which you say you must provide for 'gainst their marriage day : thus , fed by vice , they live , when they 'r at age , t is your damnation , proves their heritage : admit your care be less , that y' are beguil'd the procreated blessing of a child , your cause is so much lesser , will you give your pretious soul to make one body live ? sure your kind parents were not so unwise as not to teach your hands some mysteries , to keep your body spotless , and preserve your soule , which ( of the two's most like to starve ) endeavour then , they 'r poor beyond all fear , that are not worth the flesh and blood they wear ; tell me ( ye pitied spectacles of woe ) how will your pride , and your rich rayment show , when as your sordid suitors shall proclaim ye won them by an act ye dare not name ? when they shall tell their neighb'ring lechers how they wrought upon your willingness , and shew ( in their rank ribaldry ) how hot and high your wantonness advanc'd their luxury ? who will conceit such a lewd thing as this did e're know chastity ? or that there is so great a vertue resident ? or think she ever priz'd it , that thus low could sink ? not i , believe me , i 'le as soon allow poyson and balm may from one issue flow ; for she whom want will make a wanton , doth make foul adultery the nurse of sloth . the proselite . 1 farewel thou dearest of my crimes , be never more th' abuser of my times , lest that i curse too late the errors of that fate , which made me love thee ; all ye deities divine strengthen this request of mine ; then may i say , frail delight pass away , i am rul'd by a power that is above thee . 2 no more shall thy seducing smiles , thy winning looks , or other sweet beguiles have power to withdraw my heart from love , by law seal'd to another : cupid i thy power defie , thou'rt a flatte'ring deity ; and there are none , but confess thee the son of a fair , foolish , fickle wanton mother . to the much honored pair , and most pious preservers of love and loyalty in wedlock , mr. nathaniel lownes merchant adventurer , &c. and the perfect patern of vertue mrs. melior lownes his beloved consort . my muse salutes ye both , who to your worth devotes her love , and holds my service forth . all happiness that the celestial powers ordain for men , wait upon you and yours . treasure , long life , love , liberty , and myrth dwell with ye , till ye find heaven upon earth ; true concord be your guide , and may no passion on either side , provoke a separation . in medio consistit virtus ; vve find in your loves a meliority : ( which is most permanent ) what is belovv that , or above it , is too fast , or slow : health , peace , and plenty , vvith all joyes that can add vigour to the noble soul of man ; erect your spirits , may ye never be expos'd to any infelicity ; but may that god , vvhich hath heaven for his home , guide you in this vvorld , and the vvorld to come . such are the wishes of a servant to both your vertues ; tho. jordan . on reason . wouldst thou have all things subject unto thee ? be subject then to reasons monarchy ; thou shalt be conqueror of many , if reason may be thy governor in chief : wouldst thou command a little world ? then be king of thy self , 't is a safe soveraignty . on henry the viii . harry the viii . as story saith , was a king so unjust , he nere did spare man in his vvrath , nor vvoman in his lust . an epigram on one , who said , he liv'd by his wits . pamphlet last vveek in his fantastique fits , was ask'd hovv he did live , he said , by 's wits : pamphlet i see vvill tell lyes by the clock , hovv can he live upon so poor a stock ? on ribaldry . of all detested vices , none ( to me ) appears more vain then verbal rihaldry : for he who to such talk his mind doth bend , is like that dog , vvhose tail is at 's tongues end . good wits may iump . a good wit brought unto a stationer a manuscript , that so he might prefer his volume to the press ; but e're that he could make a bargain for his poesie , the book-seller ( whose aimes were for his profit ) desires the author he would read some of it ; the writer reads some six or seven leaves , which having done , the stationer conceives that it was old , a strait begins to look ( as memory led him ) in a printed book , lays it before our author on the board , and reads the transcript to him word for word : the puet puzled at it , 'gins to pump for an excuse , and cryes , good wits may iump . on a school-master . a country pedant of soul soft and silly , ( whose reading nere exceeded william lilly in 's ranks and files of substantives ) began his brags to a more learned countryman , and said , he took a child the other day , from women-tutors , which ( e're long ) should say his grammer rules by heart , and ( in two years ) he 'd make him a good scholar ; th' other fleers , and tnswers him agen , come doctor , come , you know that charity begins at home . an elegy and epitaph on the deplored death of the much worthy william barklay esquire , one of the aldermen of the city of london ; dedicate to mr. hen. barklay . stay , and release my wonder ! you that can resolve what may compleat a perfect man so absolute , that future times may well admire at , but shall never parallel ; let him be wise and learn'd , his better part be richly furnish'd with transcendent art ; let nature be his friend , and in his mind let vertues choice indovvments be refin'd : he vvill come short of him , whose body lyes at this time floating in his mourners eyes ; for in this monument is one in whom faith , hope , and charity●ook up their room ; one who hath gather'd vertues ( since his birth ) enough to crovvn a man in heaven and earth ; when acts of equity were in his trust , he ever vvas both merciful and just ; the poor he pitied , but his soul vvould nere to vitious greatness turn idolater : he had ( indeed ) a heart vvhich the vvorst times could never tempt to profitable crimes ; his thoughts vvere pure , his actions free , his store was made a good exchequer for the poor ; though envy oft on vertue doth attend , he forced envy's self to be his friend : by this the knowing reader well may see the brittle state of best mortality : let man be nere so perfect in his parts , and have the accomplishments of all the arts , though he live long and well , yet shall he have no earthly gratulation , but a grave : forbear more words ( my phantsie ) thou 'rt too weak , great griefs are silent , whil'st small sorrows speak : although his body sleep , till the day come shall reunite him to his antient home ; his soul is mounted on seraphick wings , unto the mansion of the king of kings . the epitaph . 1 weep reader , weep , for if we see thy fountains dry , no man will be perswaded to relent for thee . 2 in this monumental clay lies pious dust , till it obey the summons of the latter day . 3 you that ransack earth and skies for all worth which good men prize , look no further , here it lies . 4 let your truer tears attend it , when all studious men have pen'd it , this mans name will comprehend it ; 5 but ( to sum up all in brief ) he whose eyes are void of grief , hath a heart without belief . 6 he whose soul doth not desire to weep before he do retire , would laugh , were all the world on fire . on intemperance . he that devotes himself to wrath , or wine , is not his own friend , and can nere be mine . on pious poverty . none but a vicious rich man will defie the low estate of pious poverty . on vain delights . in seeking to obtain delights we lose 'um , dalila's lap leads not to abrahams bosom . on the eucharist . see the wide difference 'twixt wine and grace , one warms the spirit , tother fires the face . so he whose faith drinks o th' communion bowl . shall feel the inflammation in his soul . the material substance of our creed c 〈…〉 ed in twelve lines . i do believe in god , lord of creation ▪ and in his son christ iesus ( ou 〈…〉 conceived by the holy ghost , ( who 〈◊〉 both from the father and the son 〈◊〉 born of the virgin mary's womb 〈…〉 a cruel death , by pilat crucified ; was dead and buried , did descend , 〈◊〉 the third day rise on earth , next 〈…〉 one ; from thence he 'l come to judgment 〈…〉 ve one church , one spirit , and i do 〈◊〉 saints have communion , reprobates 〈…〉 n , sins pardon , soul and body's resurr 〈…〉 n. the ten commandements i 〈…〉 ines . god spake these words , and 〈…〉 am thy god , that brought thee from the 〈◊〉 of egypts rod , and thou shalt have no other god but me , thou shalt not worship any imagery ; thou shalt not take my sacred name in vain , the holy sabbath day thou shalt maintain ; honor thy parents , and thy daies i 'le further with length and plenty , thou shalt do no murther : thou shalt no vile adultery commit , thou shalt not steal , no nor purloin ( by wit ) thou shalt not bear false witness 'gainst thy neighbor , nor covet what is his ( by right , or labour . ) the happy estate of the blessed , matth. 5 , 1 ye wealthy souls , that being poor in merit , are by gods sentence allow'd rich in spirit ; heaven is made your kingdom , angels be your glorious guides to bliss — blessed are ye . 2 you that with grief do mourn and relent , bedew your cheeks , till your wet eyes are spent , you shall be comforted by gods decree , and one day joy as much — blessed are ye . 3 you that are meek and humble in your minds mark what felicity your meekness finds ; the large earth your inheritance shall be and heaven at the last — blessed are ye . 4 you hungry thirsty souls , whose appetite desires but righteousness , receive your mite , you shall be filled , christ your bread will be , feed and be thankful then — blessed are ye . 5 you that are merciful , hope to obtain mercy again , ye cannot hope in vain ; god is your stedfast anchor , and will he leave you to shipwrack ? no — blessed are ye . 6 you that in mind , in heart , in soul are pure , gold purg'd from dross , that can the touch indure , happy are ye , your excellence shall see gods brightness face to face — blessed are ye . 7 you whom vile men unrighteously revile , if you remain but patient all the while for iesus sake , shall sure rewarded be more then an hundred fold — blessed are ye . 8 ye persecuted souls that suffer wrong for righteousness , and want a pleading tongue to tell your grief , your joy compleat shall be , your kingdom heaven is — blessed are ye . 9 rejoyce and be exceeding glad , for great will your reward be from gods mercy seat ; can a rewarding master better be , then our dear saviour christ ? — blessed are ye . 10 so were the prophets persecuted , they suffer'd your wrongs ▪ whom cruel men did slay ; they have their saviours bounty , then agree to bear their sorrows , and — blessed are ye . the wretched estate of the cursed , deut. 27. 1 there is a cruel wretch , whose watchful eye stands centinel ; that he ( most secretly ) might smite his neighbour where so e're he be , god's curse o'retakes his fact — cursed is he . 2 that faithless man , who for his sole defence cleaves to mans frailty without care , or sense of god , or his just power , let all agree with one consent , to cry — cursed is he . 3 there is a slave so cruel and unkind , that will pervert the footsteps of the blind , and lead them from their journey , all that be christians , will surely say — cursed is he . 4 a vile transgressor too , i cannot miss an image-worshipper , and one that is a friend to wooden saints , let him not be a patern for our lives — cursed is he . 5 he that 's unmerciful , adulterous , a fornicator , or one covetous , and many such great evils , god will see his true amendment , els — cursed is he . 6 he that in judgment hindereth the right of fatherless , or widows , in god's sight his unjust judgment stands , who will not see his sin unpunished — cursed is he : 7 but ther 's a iudas , who reward will take to murther innocents , ( my saviours sake doth make me now relent ) but let him be subject unto his bane — cursed is he . 8 but now a caytiff , heathenish and vile , i must declare , a disobedient child ; a parent-curser , who deserves to be cursed of all the world — cursed is he . 9 there is a craft crep't in the country sir , which is to bear his neighbours landmark far from its true place of residence , to be for his unlawful use — cursed is he . 10 here is another iustice will not spare , an hot , lascivious , loose adulterer , that whores his neighbours wife , and makes him be the laughing-stock of fools — cursed is he . finis . the upright mans character and crown. preached in a sermon at pauls before the right honourable the lord major, and the aldermen of the city of london, march 29. 1657. / by thomas watson minister of stephens walbrook london. watson, thomas, d. 1686. this text is an enriched version of the tcp digital transcription a96110 of text r204062 in the english short title catalog (thomason e1610_3). 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 32 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96110 wing w1146 thomason e1610_3 estc r204062 99863772 99863772 115986 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. a96110) transcribed from: (early english books online ; image set 115986) images scanned from microfilm: (thomason tracts ; 255:e1610[3]) the upright mans character and crown. preached in a sermon at pauls before the right honourable the lord major, and the aldermen of the city of london, march 29. 1657. / by thomas watson minister of stephens walbrook london. watson, thomas, d. 1686. [8], 54 p. printed for ralph smith, at the bible in cornhill, neer the royal exchange, london : 1657. annotation on thomason copy: "nouemb: 12.th." reproduction of the original in the british library. eng christian life -sermons -early works to 1800. christian ethics -sermons -early works to 1800. sermons, english -17th century. a96110 r204062 (thomason e1610_3). civilwar no the upright mans character and crown.: preached in a sermon at pauls before the right honourable the lord major, and the aldermen of the ci watson, thomas 1657 10985 12 185 0 0 0 0 179 f the rate of 179 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 jonathan blaney sampled and proofread 2007-06 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the upright mans character and crown . preached in a sermon at pauls before the right honourable the lord major , and the aldermen of the city of london , march 29. 1657. by thomas watson minister of stephens walbrook london . quid sinceritate divitius ? quae satis sibi abundat , & sua puritate contenta est ; non abrodit haec virtas , nec se invarias artes commutat ; quid fortius ? nam timere non novit . hierom. he that walketh uprightly , walketh surely , prov. 10. 9. better is the poor that walketh in his uprightnesse , then he that is perverse in his wayes , though he be rich , prov. 28. 6. london , printed for ralph smith , at the bible in cornhill , neer the royal exchange 1657. to the right honourable robert tichborn lord mayor ; the right worshipful the sheriffs , with the rest of the aldermen of the famous city of london . right honourable , and right worshipful , i have been unwillingly drawn forth to this work , wherein i must expose some of my unpolished thoughts to the publick view , but your injunction , together with the weightiness of the subject , did at last prevail with me ; if there be any thing of moment to be look'd after , it is truth in the inward parts , by this we resemble him who is truth ; and without it our title to heaven is but forged . aquinas tells us , error in principio gravissimus ; 't is dangerous to erre in principles . how many glorious frontispieces of profession have fallen , because built upon unsound and crack'd foundations ; it is the designe of this ensuing discourse to characterize , and decipher the upright man : he is undiquaque insignis ; his motto may be semper idem , like aristotles {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} throw him which way you will , he is still upright . we have many sights to be seene in this city , but if there be any shew worth seeing , it is to behold the upright man , who hath the spirit of glory , and of god resting on him . vprightnesse is that currant coyne which hath gods impresse stamped upon it , and though it may want something of angelical perfection , yet it shall alwayes have graines of allowance . vprightnesse will not onely secure our selves , but it will entaile a blessing upon our posterity , proverbs 20. 7. the just man walketh in his integrity , his seed are blessed after him . i have made some little alteration in this sermon , and have inserted one or two characters more , because else the worke had been incompleat , and the upright man would not have been perfect . what i preached to your eares , i now present to your eyes , and that you may be transformed into the similitude of it , shall be the prayer of him who is your honours , and worships in all gospel-service , thomas watson . from my study at steph. walbrook , this 19. of june 1657. the upright mans character . psal. 37. 37. mark the perfect man , and behold the upright , for the end of that man is peace sincerity is of universal importance to a christian 't is the sauce which seasons religion and makes it savoury . sincerity is the jewel that god is most delighted with , psalm 51. 6. behold thou desirest truth in the inward parts ; and to speak plain , all our pompous shew of holinesse without this soul of sincerity to enliven it , is but folly set forth in its embroydery , 't is but going to hell in a more devout manner then others . the consideration of which , hath put me upon this subject in this place of solemne worship and concourse ; and to quicken your attention , you have god himselfe calling to you to take notice , in these words , observa integrum , mark the perfect man , and behold the upright , for the end of that man is peace . the hebrew word for upright , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hath two significations . 1. it signifies plainesse of heart ; the upright man is not pleated in folds * ; he is without collusion or double-dealing , in his spirit there is no guile , psal. 32. 2. that verse in virgil suits too many , spem vultu simulat , praemit altum corde dolorem . the upright man hath no subterfuges , his tongue and his heart go together , as a well-made dial goes with the sunne ; he is down-right upright . 2. this word upright signifies a man approved ; the upright man is one whom god thinks highly of ; and better have gods approbation then the worlds acclamation ; the plainer the diamond is , the richer ; and the more plaine the heart is , the more it shines in gods eyes . in the words there are three parts , 1. the prospect , the upright man . 2. the aspect , behold . 3. the reason , for the end of that man is peace . or thus , 1. here is the godly mans character , he is upright . 2. his crown , the end of that man is peace . the words present us with this doctrinal conclusion . the end of an upright man is crowned with peace . that i may illustrate this , i shall shew you , 1. who this upright man is , that we may know him when we meet him . 2. the blessed end he makes , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the end of that man is peace . 1. who this upright man is . i shall shew you the innocency of christs dove ; we live in an age wherein most pretend to saint-ship , but 't is to be feared they are not upright saints ; but , like the woman in the gospel , whom satan bowed together , luke 13. 11. i shall give you several {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or characteristical signs of an upright christian . i. the upright man , his heart is for god . hence that phrase , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , upright in heart , psal. 64. 10. 't is the heart god calls for , prov. 23. 26. my sonne give me thy heart ; the heart is a virgin , hath many suitors , and among the rest , god himself becomes a suitor . the heart is like the primum mobile , which carries all the others orbes along with it . if the heart be for god , then our teares , our almes , all is for god . the heart is the fort-royal that commands all the rest . the high-priest when he was to cut up the beast for sacrifice , the first thing he looked upon was the heart , and if that had any blemish , it was rejected . 't is not the guift , but the heart god respects * . this people honour me with their lips , but their heart is removed farre from me , esay 29. 13. they did movere , not vivere ; like the finger that moves upon the dial , but there is no life within ; or like the tombs in the church which have their eyes and hands lifted up to heaven , but no heart to animate that devotion * . in religion the heart is all , ephes. 5. 19. making melody in your hearts to the lord . 't is the heart makes the musick . the upright man gives god his heart . 't is reported of cranmer , that after his flesh and bones were consum'd in the flame , his heart was found whole : so an upright man in the midst of his infirmities , his heart is kept whole for god , he hath not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , psalme 12. 2. an heart , and an heart ; an heart for god , and for sin . god loves a broken heart , not a divided heart * . ii. the upright man works by an upright rule . there are many false crooked rules which the upright man dares not go by . as , 1. opinion , 't is ( say some ) the opinion of such as are pious and learned . this is a false rule , 't is not the opinion of others can make a thing unlawful , warrantable * : if a synod of divines , if an assembly of angels , should say we might worship god by an image , their opinion could not make this authentick and lawful ; an upright christian will not make anothers opinion his bible . the best guides may sometimes go wrong . peter preacheth circumcision , the very doctrine of the pseudo-apostles , gal. 2. 11. peter himself was not infallible ; the upright man is no adorer of opinion ; when the stream of arrianisme swelled so high that it did overflow a great part of the world ; athanasius did swim against the streame ; he was invincible in the truth * . 2. custome . it hath been the custome of the place , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the religion of our ancestors . this is a false rule ; the customes of the people are vaine , jer. 10. 3. and as for our progenitors , and ancestors , a sonne may better take his land from his father , then his religion . how many of our fore-fathers liv'd in times of popery , and stumbled to hell in the dark , are we therefore bound to follow their blinde zeal ? a wise man will not set his watch by the clock , but by the sun . 3. conscience ; 't is ( saith one ) my conscience . this is no rule for an upright man ; the conscience of a sinner is defiled , tit. 1. 16. conscience being defiled may erre ; an erring conscience cannot be a rule , act. 26. 9. i verily thought with my self that i ought to do many things contrary to the name of jesus ; he who is interfector veritatis , ( as tertullian speaks ) even an heretick may plead conscience ▪ admit conscience to be a rule , and we open the door to all mutinies , and massacres ; if the devil get into a mans conscience , whether will he not carrie him ? 4. another false rule is providence , providence sits at the helme and disposeth of all events and contingencies ; but providence is not a rule for the upright man to walk by , we are indeed to observe gods providence , psalme 107. 43. whoso is wise will observe these things ; but we are not to be infallibly led by it . providence is a christians diurnal , not his bible . when the wicked prosper , it doth not follow that their way is good , or that god favours them , gods candle ( as job saith ) may shine upon their head * , and yet his wrath hang over their head . 't is the greatest judgment to thrive in a way of sinne . dyonisius , when he had rob'd the temple ; and afterwards had a faire gale to bring home his stollen plunder ; see ( saith he ) how the gods love sacriledge . the philosopher saith , a calme is sometimes the forerunner of an earth-quake . hamans banquet did but usher in execution . god may let men succeed , that their judgements may exceed . the upright man will not go by these rules , but leaving such false guides he makes the word of god his star to follow . this is the judge and umpire of all his actions , to the law , to the testimony , esay 8. 20. the old and new testament are the two lips by which god speaks to us , and are the paire of compasses , by which the upright man draws the whole circumference of his life . the montanists and enthusiasts talk of revelations , and some now a dayes of a light within them ; the canon of scripture is above any revelation . the apostle speaks of a voice from heaven , 2 pet. 1. 18. and this voice which came from heaven , we heard when we were with him in the holy mount ; yet , saith he , we have , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a more sure word . the word of god ought to be more sacred , and infallible to us , then a voice from heaven . iii. an upright man works from an upright principle : and that is , faith working by love , galat. 5. 6. 1. he acts from a principle of faith * , hab. 2. 4. the just shall live by his faith . the upright man , 1. hears in faith ; 't is call'd the hearing of faith , gal. 3. 2. verbum fide degerendum * , faith concocts the word . 2. he prays in faith ; 't is call'd the prayer of faith , james 5. 15. david sprinkles faith in his prayer , ps. 51. 7. purge me with hysop and i shall be cleane , wash me , &c. in the hebrew it runnes in the future , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; thou shalt purge me , thou shalt wash me . it is vox credentis , the voice of one that beleeves as well as prays ; prayer is the arrow , and faith is the bowe out of which we shoot to the throne of grace ; a faithlesse prayer is a fruitlesse prayer . prayer without faith is like a gun discharg'd without a bullet . the upright man prayes in faith . 3. he weeps in faith , mark 9. 24. the father of the childe cryed out with tears , lord i beleeve . when his tears dropt to the earth , his faith reach'd heaven . 2. an upright man acts from a principle of love * , cant. 1. 4. the upright love thee . love is as the spring in the watch , it moves the wheels of obedience ; the upright christian is carried to heaven in a fiery chariot of love ; love doth meliorate and ripen every duty , and make it come off with a better relish . divine love is like musk among linnen which perfumes it . this gives a fragrant redolency to all our services : a small token sent in love is accepted . the upright love thee . hypocrites serve god formidine poenae , only for feare ; as the slave works in the gally , or as the parthians worship the devil that he should do them no hurt . hypocrites obedience is forc'd like water out of a still by the fire . the thoughts of hell-fire make the water of tears drop from their eyes . the upright christian acts purely from love * , 2 cor. 5. 14. the love of christ constraines me ; an upright soul loves christ more then he fears hell * . iv. an upright christian works to an upright end : he makes gods glory his ultimate end , his aimes are right . gods glory is the upright mans mark , and though he shoots short of the mark * , yet because he aimes at it , it is accepted . this is the question the upright man propounds to himselfe , will this bring glory to god ? he labours still to bring in some revenues into the exchequer of heaven ; he prefers the glory of god before whatsoever comes in competition with , or stands in opposition against it . if life be laid in one ballance , and gods glory in the other , the glory of god out-weighs . they loved not their lives to the death , rev. 12. 11. if my wife and children ( saith hierom ) should hang about me and disswade me from doing my duty , if my mother should shew me her breasts that gave me suck , i would trample upon all , & ad vexillum crucis avolarem , and i would flie to the crosse . the upright man prefers the glory of god before his own salvation , rom. 9. 1. i could wish my self accursed from christ for my kinsmen according to the flesh . paul knew it was impossible he could be accursed from christ . the book of life hath no errata in it ; besides , paul knew it unlawful to wish he were accursed from christ ; but the meaning is , supposing , that by his breaking off , and some of the jews graffing into christ , god might be more honoured , such was his zeal for gods glory , that he could even wish himself accursed from christ : gods glory was dearer to him then his own salvation . an hypocrite is known by his squint eye ; he doth not look right forward to the glory of god , but he looks a-squint to his own private interest ; he spurres on religion through the stage of some politick designe , and then turnes it off again . the hypocrite serves god , 1. for gaine . he looks at the emoluments and profits which come in by religion ; 't is not the power of godlinesse the hypocrite loves , but the gain of godliness ; 't is not the fire of the altar , but the gold of the altar which he adores . this is a religious wickednesse . * ephraim is an heifer that loves to tread out the corne , hosea 10. 11. god made a law ▪ deut. 25. 4. that the oxe , while he was treading out the corne , should not be mazled , he might eat as much as he would . ephraim liked this ; hypocrites love religion for the provender it brings ; 't is the loaves not the miracles draw them to christ ▪ demetrius cries up the goddesse diana , act. 19. 27. but it was not her temple but her silver shrines he cared for ; many fall in love with religion , not for her beauty , but her jewels . camero of burdeaux a french divine speaks of a lawyer in his time , who turn'd protestant , only for worldly respects , that he might get preferment . there 's a story of a monk , who went like a mortified man with his eyes down upon the ground , who afterwards was made abbot ; and being asked why he went in that submisse lowly posture with his eyes down ? saith he , i was looking for the keys of the abby , and now i have found them . the moral of it is good : the hypocrite doth sacrifice deo , & lari : while he serves god , he seeks himself ; like the wasp that comes to the gally-pot for the honey ; or the fox which follows the lion for the prey he lets fall . the hypocrite makes use of religion only as the fisherman doth of his net to catch preferment . 2. he serves god for applause ; hypocrites look not at gods glory , but vain-glory * . they serve god rather to save their credit , then to save their souls : hypocrites pray to be seen of men , matth. 6. 5. the greek word is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that they may be set upon a theatre , and have spectators ; when they give almes they blow a trumpet , mat. 6. 2. and their hearts were as hollow as their trumpet ; they did it that they might have glory of men , verse 2. it was not giving almes , but selling them ; they sold them for praise and applause : verily i say unto you ( saith christ ) they have their reward . the hypocrite may make his acquittance , and write , received in full payment , he hath all he must look for ; an upright heart makes the glory of god his center . v. an upright man is uniforme in religion ; he looks with an equal eye at all gods commands . the tables were written on both sides , exo. 32. 15. an upright christian turnes both sides of the tables ; he looks at duties of the second table as well as duties of the first ; he knows all have the same stamp of divine authority upon them . 't is said in the honour of zachary and elizabeth , they walked {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in all the commandments and ordinances of the lord ; an upright christian though he failes in every duty , yet he makes conscience of every duty ; he will as well worship god in the closet , as the temple ; he often casts up the accounts between god and conscience . utitur speculis magis quam perspicillis , he wears his eyes at home , as well as abroad ; and had rather use the looking-glasse of the word to look into his own heart , then the broad spectacles of censure to look into the faults of others ; he walks {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , soberly in acts of temperance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , righteously , in acts of justice , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , godly , in acts of piety * . an hypocrite will pick and choose in religion , in some duties he is zealous , in others remisse ; ye pay tithe of mint , and annise , and cummin , and have omited the weightier matters of the law , judgement , mercy and faith , matth. 23. 23. jehu was zealous against the idolatry of abab , but gives a toleration to the golden calves , 2 kings 10. 29. jehu's obedience was lame on one foot . some will go over the smoth way of religion , they are for easie duties , but they like not the rugged way of self-denial and mortification : the plough when it comes to a stiff piece of earth , makes a bawlk ; an upright christian , with caleb , follows god fully * ; and where we are so ingenious as to do our best , god will be so indulgent as to passe by our worst . vi . an upright christian doth not go stooping . the hebrew word for upright {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in pyhel signifies to go strait . the upright man will not stoop to any thing against his conscience . the greek word for upright used in the septuagint , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies homo non tortuesus , a man that doth not bend . the upright christian doth not whirle about , or sinfully prostitute himself to the lusts and humours of men ; the apostles could not flatter or cringe , act. 4. 19. whether it be right in the sight of god to hearken unto you more then unto god , judge ye ? the upright christian dares not palliate or justifie the sinnes of men , this were with holy water to wash the devils face , isa. 5. 20 , 23. woe to them that call evil good , which justifie the wicked for reward . propertius speaks of a spring in italy which makes the black oxen that drink of it look white . afit embleme of those parasites , that can make the worst men look white . an upright man dares not keep back any part of gods truth , acts 20. 27. i have declared unto you , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all the counsel of god . 't is cowardise and treason to conceale any part of our commission . an upright man will not neglect a known duty for feare of losing a party . some , upon this very ground have forborne to declare against errour for feare of a party falling off from them . if men will fall off from us for doing our duty ; my opinion is , they are better lost then kept . others have neglected to have the hands of the presbytery laid upon them , only because this would displease a party , how many apocryphal preachers are now among us ? in the bishops times we had many ministers who were no preachers , and now we have many preachers who are no ministers : the upright man had rather be without his head piece then his breast plate , and had rather men should account him for imprudent , then god should accuse him for unfaithful . an upright man will not let any interest byasse him from the truth , amicus socrates , sed magis amica veritas . the saints are compar'd to pillars , rev. 3. 12. the pillar stands upright . unsound christians are ex salice , like willows which will bend every way , a good christian is like the palm tree which grows upright , jerem. 10. 5. when we let men {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lord it over our consciences ; if they bid us break our vows , sell our religion , we are ductile , and malleable to any thing , like hot iron which will be beat into any forme ; like wooll , that will receive any die , this argues much unsoundnesse of heart . an upright christian will not be bent awry , he goes without stooping . vii . an upright christian is zealous for god , rev. 2. 2. thou canst not bear them which are evil , uprightnesse is the white , and zeal is the sanguine , which makes the right complexion of a christian . zeale is a mix'd affection ; 't is a compound of love and anger , it boyles up the spirits to the height , and makes them runne over ; zeale is a fire kindled from heaven ; blessed be its ang●● , for it is without sinne ; and its wrath for it is against sin . when paul saw their idolatry at athens , his spirit was stirred in him , acts 17. 16. the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifies , to be in a paroxysme . paul was in a burning fit of zeal . moses a meek man , though cool in his own cause , yet hot in gods ; when israel had committed idolatry . moses anger waxed hot , exod. 32. 19. he breaks the tables , grindes the calf to powder , strows it on the water , and made the children of israel to drink of it . an upright christian takes a dishonour done to god more hainous , then a disgrace done to himselfe ; can the true childe endure to heare the father reproached ? when craesus sonne ( though born dumb ) saw them go about to kill his father , his tongue-strings unloosed , and he cried out , kill not king craesus . he that can hear christs divinity spoken against by the socinian , his ordinances cried down by the libertine ; & his blood not rise , and his zeal not sparkle forth , is a traitour to the crown of heaven . did christ open his sides for us when the blood run out , and shall not we open our mouths in his vindication ? how were the saints in former times fired with zeale for god ? they were as cyprian affirmes tanquam leones ignem spirantes , like lions breathing forth the heavenly flame of zeal . viii . an upright christian will not allow himself in any known sin ; he dares not touch the forbidden fruit , gen. 39. 9. how then can i do this great wickednesse and sinne against god ? though it be a complexion-sinne , he dis-inherits it . there 's no man but doth propend and incline more to one sinne then another * ; as in the body there is one humour predominant , or as in the hive there 's one master-bee ; so in the heart there 's one master-sinne : there is one sinne which is not only near to a man as the garment , but deare to him as the right eye . this sinne is satans fort royal , all his strength lies here ; and though we beat down his out-works , grosse sinne , yet if we let him hold this fort of complexion-sin , 't is as much as he desires . the devil can hold a man as fast by this one link , as by a whole chaine of vices . the fowler hath the bird fast enough by one wing . now an upright christian will not indulge himself in this complexion-sinne , psalme 18. 24. i was also upright before him , and kept my selfe from mine iniquity . an upright christian takes the sacrificing knife of mortification , and runnes it through his beloved-sinne . herod did many things , but there was one sin so dear to him , that he would sooner behead the prophet , then behead that sinne . herod would have a gap for his incest . an upright heart is not only angry with sinne , ( which may admit of reconciliation ) but hates sinne * , and if he sees this serpent creeping into his bosome , the nearer it is , the more he hates it . ix . an upright christian is right in his judgement ; he doth not lean to errour ; his head doth not turne round . though there will be differences in lesser matters , things indifferent , and disputable , ( & indeed where there are not such cleare vestigia , and footings in scripture , here there must be some graines of allowance ) yet in the fundamentals of religion , the upright christian keeps his standing . error when it is not only circa , but contra fundamentum , is dangerous * ; a man may as well go to hell by error , as by moral vice ; grosse sinne stabs to the heart , errour poysons ; there is lesse hope of an erroneous person then a prophane ; the prophane person sinnes , and doth not repent ; the erroneous person sinnes , and holds it a sinne to repent ; the one is without tears , the other cries down tears . the upright christian is not tainted with this leprosie in the head ; he hath rectitude in his minde . x. an upright man is of a sympathizing spirit * , he laies to heart the miseries of sihon * . this argues much sincerity , pliny speaks of the aurea vitis , the golden vine , which feels no injury of winde , or stormes . the church triumphant may be compared to this golden vine , which is above all stormes of injury and flourisheth in perpetual glory : but the church-militant is not a golden vine , but a bleeding vine ; now where there is sincerity , there is sympathy . an hypocrite may be affected with his own miseries , but an upright heart is affected with the churches miseries . i confesse an hypocrite may be sensible of the miseries of the publick , so far as he himselfe is concern'd , as a man may be troubled to heare of such a ship cast away , wherein were much merchants goods , because he himself had a share in it , and his cabbin is lost ; but an upright christian , though he be not touched in his own particular , he is out of the bill of mortality , yet because it goes ill with the church , and religion seems to lose ground . he counts the churches losse his losse ; he weeps in sihons teares , and bleeds in her wounds . jeremy , that ( weeping prophet ) makes the churches miseries his own , lam. 3. 1. i am the man that have seen affliction . he suffered least in his own person , for he had a protection granted ; the king gave order that he should be well look'd to , jer. 39. 11 , 12. but he felt most in regard of sympathy . though they were sihons miseries , they were jeremies lamentations ; he felt israels hard cords through his soft bed . nehemiah lays to heart the miseries of the church , his complexion begins to alter , and he looks sad , nehem. 2. 3. why should not my countenance be sad , when the city , the place of my fathers sepulchres lies waste ? what , sad when the kings cup-bearer , and wine so neare ? oh but it fared ill with the church of god , therefore he grows weary of the court , he leaves his wine , and mingles his drink with weeping . here was an upright man . true grace enobles the heart , dilates the affections , and carries out a man beyond the sphere of his private concernments , making him minde the churches condition as his own . oh , how few upright saints ! may not that charge be drawn up against sundry persons ? amos 6. 4. that lie upon beds of ivory , and stretch themselves upon their couches , and eat the lambs out of the flock , that chaunt to the sound of the vial , and invent to themselves instruments of musick like david ; that drink wine in bowles , and anoint themselves with the chiefe oyntments , but they are not grieved for the affliction of joseph . it is with most people as with a drunken man fast asleep , he is non sensible of any thing that is done ; let others be kill'd by him , and lie a bleeding , he is not sensible . somno vinoque sepultus , — he sleeps securely in his wine . thus it is with too many who are drunk with the wine of prosperity , and fallen fast asleep , though the church of god lie bleeding of her wounds by them , and ready to bleed to death ; they are not sensible ; they have quite forgotten hierusalem . like themistocles , who when one offered to teach him the art of memory ▪ he desired that he would teach him the art of forgetfulnesse . the devil hath taught many men this art . they have forgotten the miseries of the church ; such may suspect themselves to be unsound . the saints are called , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lively stones , 1 pet. 2. 5. therefore if there be any breach in the spiritual house , they must be sensible . is not the church christs spouse , and to see it smitten and christ through her sides , will not this affect our hearts ? the church is the apple of gods eye , zach 2. 8. and to see the apple of his eye weep , will not this draw tears from us ? an upright heart cannot but grieve to sit by the churches bed side , and heare her dying groanes . xi . the upright christian is sui diffusivus , he is liberal and communicative . 1. he hath a liberal heart towards the maintenance of gods worship . he will not let the fire of gods altar go out for want of pouring on a little oyle ; what vast summes of gold and silver did david prepare for the house of god * , 1 chron. 29 3. moreover , because i have set my affection to the house of my god , i have of my own proper good of gold and silver , which i have given to the house of my god , over and above all that i have prepared for the holy house , even three thousand talents of gold , of the gold of ophir , and seven thousand talents of refined silver , to overlay the walls of the houses withal , &c. hypocrites , if they may have golden purses are content to have wooden priests . they love {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a cheap gospel , they are loath to be put to too much charges . how many have lost their souls to save charges . the upright christian will not offer that to god which costs him nothing . 2. the upright man hath a liberal heart to christs poore * , psalme 112. 9. he hath dispersed abroad , he hath given to the poor , his righteousnesse endures for ever . the hebrew word for godly , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifies merciful ; the upright man poures the golden oyle of mercy into the wounds of other . the poor mans hand is christs treasury * ; the upright saint is ever casting into christs treasury ; mercy and liberality is the ensigne that integrity displayes . the more excellent any thing is , the more diffusive . the clouds poure down their silver showers * , the sunne doth send abroad its golden beames . the end of life is usefulnesse . what benefit is there of a diamond in the rock ? and what is it the better to have a great estate if this diamond be shut up in a rocky heart ? what shall we say to self-interested men ? are these upright ? all seek their own , phil. 2. 21. you may as well extract oyl out of a flint , as a drop of charity from them . some observe the ground is most barren near golden mines ; and indeed it is too often so in a spiritual sence ; those whom god hath most enriched with estates , are most barren in good works . how can he say he hath an upright heart , that hath a withered hand ? how dares he say he loves god in sincerity ? 1 joh. 3. 17. who so hath this worlds good , and sees his brother in need , and shutteth up his bowels of compassion from him , how dwells the love of god in him ? what shall we think of such as instead of scattering abroad the seeds of mercy and compassion to others care not how they they wrong others * ; are these to be accounted upright ? christ made himself poore to make us rich * ; and these make others poore , to make themselves rich ; instead of giving the poore a covering * ; they take away their covering from them ; like the hedghog that rolls and laps it self in its own soft doune , and turnes out the bristles to others ; an embleme of these , who if they may gratifie themselves , they turne out the bristles , they care not what mischief or prejudice they do to others . these are these who raise the honour of their own families out of the ruine of others . they are not birds of paradise , but birds of prey ; and which is worse , to do this under the mask of profession , this is just as if a thief should commit a robbery in the judges own robes ; or as if a woman should play the harlot , having the bible lying before her . these are none of the race of the upright . the upright man is a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a publick good in the place where he lives ; he is given to works of mercy , he is like god who makes his springs to runne among the vallies , psal. 104. 10. so doth the upright man make his springs of charity to runne among the vallies of poverty . xii . the upright man is progressive in holinesse ; he pursues after further degrees of sanctity ; job 17. 9. he that hath clean hands shall wax stronger and stronger . uprightnesse is in the heart , as seed in the earth , which will increase , col. 2. 9. unsound christians rest in some faint desires and formalities ; it is with hypocrites as with the body in an atrophy , which though it receives food , yet thrives not . the upright christian follows on to know the lord , hosea 6. 3. it was charles the fifths motto , plus ultra , on further . they say of the crocodile , it hath never done growing * hierom writes of paulinus , that in the first part of his life he excelled others , in the latter part he excelled himself * . the upright man is not like hezekiahs sunne , which went backward , nor like joshuahs sunne , which stood still ; but like davids sunne , which goes forward , and as a champion doth runne his race * . obj. but may a child of god say , i fear i am not upright , for i do not perceive that i wax stronger ? answ. thou mayest thrive in grace , though thou doest not perceive it . the plant grows , but not alwayes in one place . sometimes it grows in the branches , sometimes secretly in the root : so an upright soul still grows , but not alwayes in the same grace ; sometimes higher in the branches , in knowledge ; sometimes he thrives in the root , in humility ; which is as needful as any other growth . if thou art not more tall , yet if thou art more lowly . here is a progresse , and this progresse evidenceth the vitals of sincerity . xiii . the upright man orders his conversation aright , psal. 50. 23. to him that orders his conversation aright will i shew the salvation of god . the upright man is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a pattern of holinesse ; he treads evenly ; be walks as christ did , 1 joh. 2. 8. though the maine work of religion lies within , yet our light must so shine , that others may behold it ; the foundation of sincerity is in the heart , yet its beautiful frontispiece appears in the conversation . the saints are called jewels , because they cast a sparkling lustre in the eyes of others . an upright christian is like solomons temple , gold within and without : sincerity is a holy leaven , which if it be in the heart , will work it self into the life , and make it swell and rise as high as heaven , phil. 3. 20. some brag they have good hearts , but their lives are crooked . they hope to go to heaven , but their steps take hold of hell , prov. 5. 5. an upright christian is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he sets a crown of honour upon the head of religion , he doth not only professe the gospel , but adorne it , he labours to walk so regularly and holily , that if we could suppose the bible to be lost ▪ it might be found again in his life . xiv . the upright man will be good in bad times . the lawrel keeps its freshnesse and greennesse in the winter-season , job 27. 6. my righteousnesse i hold fast and will not let it go , my heart shall not reproach me so long as i live . uprightnesse is a complexion which will not alter . the upright mans zeale is like the fire which the vestal virgins kept in rome alwayes burning . * the hypocrite seemes upright , till times of trial come . the chrystal looks like pearl till it comes to the hammering . the hypocrite is good only in sun-shine ; he cannot sail in a storme , but retreats to the shore . naturalists report of the chelydonian stone that it will retaine its vertue no longer then it is enclosed in gold . an embleme of hypocrites who are good only while they are inclosed in golden prosperity , take them out of the gold , and they lose that vertue they did seem to have ; descinit in piscem mulier formosa superne . — unsound professours , like green timber , shrink in the hot sunne of persecution . the heat of the fiery trial cooles their zeale . an upright man whatever he loseth , he holds fast his integrity ; he is like wine full of spirits , which is good to the last drawing . the three children , or rather the three champions were invincisible in their courage , dan. 3. 18. neither nebuchadnezzars musick could flatter them , nor his furnace scare them out of their religion * . paul glories in his sufferings , rom. 5. 3. he shakes his chaine , and displays it as an ensigne of honour . ignatius calls his fetters his spiritual pearles ; they were as precious to him as a neck-lace of pearle ; thus the upright man , though death be in the way , spurs on to the end of the race ; he is most swift towards the centre . of him it may be said , thou hast kept the best wine till now . xv . an upright man endeavours to make others upright ; 't is his work to make crooked things streight * . where there is life , there is a power of propagation , 1 cor. 4. 14. in christ jesus i have begotten you through the gospel ; a good man labours to make others good ; as fire doth assimilate , and turn every thing into its own nature . luke 22. 32. when thou art converted , strengthen thy brethren . the upright man is in the place of god to his brother , he increaseth his knowledge , confirmes his faith , enflames his love ; if he sees his brother declining , he labours to reduce him ; when the house begins to leane , you put under a strait piece of timber to support it . another begining to lean to errour ; the upright christian , as strait timber doth underprop and support him . and thus i have set before you the upright man , he is worth a marking and beholding . i have drawn the upright mans picture ; and the use i would make of all is this , that you would fall in love with this picture , and that you would endeavour to resemble it . and there is a great motive in the text to make you fall in love with uprightnesse ▪ see what a badge of honour is put upon the upright man . god calls him perfect , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mark the perfect man . quest . but can any man be perfect in this life ? who can say i have made my heart cleane , i am pure from my sin ? prov. 20. 9. answ. far be it from me to hold with the katharists and familists , that a christian is pure from sinne in this life . if there were no bible to confute that opinion , a christians own experience might do it . we finde the continual ebullitions , and motions of sinne working in our members . paul cries out of a body of death , rom. 7. 24. the saints , though they are comely , yet black * ; — grace in this life is like gold in the oare , full of mixture ; but yet in an evangelical sense , the upright man is said to be perfect , and that five manner of wayes . 1. an upright man is perfect with a perfection of parts , though not of degrees . there is no part of him but is embroidered , and bespangled with grace ; though he be sanctified but in part , yet in every part ; therefore grace in a beleever is call'd the new man , col. 3. 10. the work of the spirit in the heart is a thorow work , psalme 51. 2. wash me thorowly from my iniquity . grace in the heart is like aire in the twilight , there is no part of the aire but hath some light in it , and in this sense the upright man is perfect . 2. the upright man is perfect comparatively in regard of others . thus noah was perfect in his generation , gen. 6. 9. noah compared with the prophane world , was a perfect man ; gold in the oare compared with lead or brasse is perfect ; a field of wheat , though it may have some thistles growing in it , yet compar'd with a field of tares , is perfect . 3. the upright man is perfect in regard of his aimes ; he doth collimare , level at the mark of perfection : the upright man breaths after perfection ; and therefore he is said not to sinne , 1 john 3. 9. because though he be not without sinne , yet his will is against sinne * ; he hath voted sinne down , though this bosome traitour rebels . when he failes , he weeps ; and this is a gospel-perfection . 4. the upright man is perfect through the righteousness of christ ; he is perfectly justified , col. 2. 10. ye are compleat in him ; through the redglasse every thing appears red ; so through the glass of christs blood , the soule is look'd upon as beautiful and glorious : he that hath on christs seamlesse coat is perfect : he that hath the righteousnesse of god is perfect , 2 cor. 5. 21. 5. god calls the upright man perfect , because he intends to make him so . christ calls his spouse his undesiled , cant. 5. 2. open to me my dove , my undefiled , or as the original word is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , my perfect ; not that the spouse is so , she hath her {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , her spots and blemishes , but yet undefiled , because christ intends to make her so . god hath chosen us to perfection * , eph. 1. 4. a limner that hath begun the rude draught of a picture , he looks upon it what he intends to make it ; he intends to lay it in its own orient colours ; in this life there is but the first draught , the imperfect lineaments of grace drawn in our soules , yet god calls us perfect , because he intends by the pensil of the holy ghost to draw us out in our orient beauty , and lay the virmillion colour of glory upon us . thus the upright man is perfect , it is as sure to be done as if it were done already . and so much for the first part of my text . the upright mans character . i proceed now briefly to the second , which is the upright mans crown in these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the end of that man is peace ; as the upright is honorable while he lives , he is perfect ; so he is happy when he dies . his end is peace . the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , peace , incircles all blessednesse in it . the end of that man is peace ; a wise man looks to the end of a thing , eccles. 7. 8. better is the end of a thing then the beginning . so peaceable is the end of an upright man , that balaam desired it , numb. 23. 10. let me die the death of the righteous , and let my last end be like his . now the upright man goes off the stage of this world wearing a tripple crown of peace . 1. he hath peace with god ; * god saith to him , be of good chear , thy sins are forgiven thee . i have nothing against thee ; thou hast laid thy sins to heart , and i will not lay them to they charge . the jewish rabbins say , that moses died with a kisse from gods mouth ; the upright man dies embracing christ and kissing the promises . 2. he hath peace with conscience ; 1 john 5. 10. he that beleeves hath the witnesse in himself ; his end must needs be peace that hath a smiling god , and a smiling conscience . austin * calls it the paradise of a good conscience ; a godly man is in this paradise before he dies . what sweet musick doth the bird of conscience make in the breast of a beleever ! be of good comfort saith conscience , thou hast walk'd uprightly in a crooked generation , fear not death . this is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the fore-taste of heaven ; here is manna in the golden pot ; he that dies with peace of conscience , flies to heaven as noahs dove to the ark with an olive-branch in his mouth . 3. the upright man hath peace with the saints ; he hath their good word ; they embalme his memory , and erect for him monuments of honour in their hearts . thus the upright mans end is peace , he is renoun'd among the people of god ; he inherits not their censure , but their praise ; he is carried to his grave with a shoure of tears . use 1. see a great difference between the godly and the wicked in their end ▪ the end of the upright man is peace , but the end of the wicked is to be cut off , psal. 37. 38. a wicked mans end is shame and horrour , he dies with convulsion-fits of conscience ; he lives in a calme , but dies in a storme , job 27. 20. a tempest steals him away in the night ; like those fish pliny speaks of , which swim along pleasantly till they fall into the mare mortuum , or dead sea ; to every sinner i say as abner to joab , 2 sam. 2. 26. knowest thou not that it will be bitternesse in the latter end ? what is the end of hypocrites ? iob 8. 13. their hope shall be cut off : what is the end of apostates ? 2 pet. 2. 20 for if after they have escaped the pollutions of the world through the knowledge of the lord and saviour jesus christ , they are again intangled therein , and overcome , their latter end is worse with them . peter castellon , bishop of marsten having gotten a great estate , began to inveigh in his sermons at orleands against the profession of religion , sitting at a time in his chaire , he fell into a strange disease which no physician had ever seen ; one part of his body was extream hot , and burned like fire , the other part cold and frozen like yce , and thus with cries and groanes finished his life . the end of the wicked is to be cut off , when they are at their lives end , they are at their wits end , psal. 107. 27. obj. but do we not see the worst men go out of the world as quietly and smoothly as any ? do not they die in peace ? answ. 1. if a wicked man seemes to have peace at death , it is not from the knowledge of his happinesse , but from the ignorance of his danger ; haman went merrily to the banquet , but little did he think what a second course was to be serv'd in , and that his life must pay the shot . answ. 2. a wicked man may die in a lethargy , but not in peace ; nabal died quietly * , but he were a fool that would wish his soul with nabals . conscience may be like a lion asleep , but when this lion awakes it will roare upon the sinner . answ. 3. a wicked man may die in presumption , but not in peace ; he hopes all is well with him , but there 's a great deal of difference between presumption and peace . it will be so much the worse to go to hell with hope of heaven : a wicked man phancies to himself a good condition ; he dies in a phancy , but not in peace ; and observe , for the most part god drives a sinner out of his fools paradise before he dies . god lets loose conscience upon him , guilt spoiles his musick ; and before his life is cut off , his hope is cut off * . i will conclude this with that saying of christ , luke 11. 21. while the strong man keeps possession , all his goods are in peace . the peace a sinner seemes to have , is but the devils peace : his serenity is but security ; and whatever he may promise himself , satan doth but still him with rattles . he that lives gracelesse , dies peacelesse . use 2. here is infinite comfort to the upright man , his end is peace : if you look to the beginning of his life it is not eligible * , his life is interwoven with troubles , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we are troubled on every side , 2 cor. 4. 8. like a ship that hath the waves beating on both sides ; but , the end is peace ; and the smoothnesse of the end may make amends for the ruggednesse of the way . the upright man , though he lives in a storme , he dies in a calme , ier. 31. 17. there is hope in thine end . the end crowns al ; the upright man though he drinks worm-wood while he lives , yet he swims in honey when he dies ; the upright man , with simeon , departs in peace , luke 2. 29. and his ending in peace is but his entrance into peace , isa. 57. 2. he shall enter into peace ; his dying-day is his marriage-day . grace gives both the flowers and the crop : the sweet flowers of peace here , and the full crop of glory hereafter . paula , that religious lady when one had read to her that scripture , cant. 2. 11. the singing of birds is come : yes , saith she , the singing of birds is now come , and so being full of peace mounted off from her death-bed , and went triumphing , and as it were singing to heaven : then , shout for joy all ye that are upright in heart , ps. 32. 11. peace is that never-fading garland which shall be set upon the head of the upright , so saith my text , mark the perfect man , and behold the upright , for the end of that man is peace . finis . notes, typically marginal, from the original text notes for div a96110e-490 1. * in animis hominū multae latebrae . cicero . virg. 1. aeneid . 2. doct. 1. the upright mans character . i. charact. * neque enim in sacrifici is munera , sed corda in spexit deus cyprian . * a simulo fit simulachrum quod sit ficta imago alicujus . nonintuetur dominus quantum valeas sed quantum velis . greg. moral. l. 12. * hos. 10. 2 ii. charact. 1. false rule . * nunquam magis periclitatur religio quam inter reverendissimos luther . * adamas ecclesiae , tertul. 2. false rule . 3. false rule . 4. false rule . * job 29. 3. * sint castae delitiaemeae scripturae , aug. 2 pet. 1. 18 verse 19 iii. charact. 1 : * ille apud deum plus habet loci qui plus attulit non argenti sed fidei . aug. de ovib . * tertul. juxta mensuram fidei erit mensura impetrandi . cyprian ▪ * transfigit cor hominis & excoquit desiderium aestibus amor dei ▪ bede . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arist. * plus amat christum quam timet gehennam , bern. iv. charact. * rom. 3. 23 * licet parvulus ex collo pendeat nepos , licet mater mihi ubera ostendat , &c. hier. 1. * salvian . 2 * animalia gloriae & vilia , popularis aurae mancipia . hierom. v. charact. * tit. 2. 12 sublata quacunque parte integrante tollitur totum . mat. 23 23. * num. 14. 24. vi . charact. vii . charact. viii . charact. * nemo est tantae sanctitatis quin ad us num pcccatum quam ad caetera propensior carrwr . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} arist rhet. l. 2. c. 5. ix . charact. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ignat. ep 7. ad smyrn. x. charact. * 2 cor. 12. 26. * tantò quisque perfectior est , quantò perfectius sentit dolores alienos greg. in moral . xi . charact. 1 : * 1 chron ▪ 29. 3. 2. * summa disciplinae christianae consistit in miscricordia . ambr. * manus pauperis christi gazophylaciū . eccl. 11. 3 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * 1 cor. 6. 8 * 2 cor. 8. 9 * job 31.19 xii . charact. * quam diu vivit crescit . * in primis partibus alios , in poenultimis seipsum superavit . hier * psal. 19. 5 object . answ . xiii . charact. xiv . charact. * in christian is non initia sed fines lau dantur . * justum & tenacem propositi virum , non civium ardor prava jubentium , non vultus tyranni mente quatit solida . horace . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ignat. ep. 11. ad eph. xv . charact. * isa. 40. 4. use . exhort . motive . quest . answ . cant. 1. 5 1. 2. 3. * non facit peccatum quiapatitur potius , ber. 4. 5. * elegit nos ad perfectionem . 2. the upright mans crown . 1. * tranquillus deus tranquillat omnia . 2. * laetitia bonae conscientiae paradisus . aug. 3 ▪ vse 1. inform . object . answ . 1. answ . 2. * sam. 25 37 answ . 3. * job 8. 14 vse 2. consolat . * noli praecipitare judicium nec sententiam proferre ex proximo intuitu mollerus . observations vpon religio medici occasionally written by sir kenelme digby, knight. digby, kenelm, sir, 1603-1665. this text is an enriched version of the tcp digital transcription a35983 of text r20589 in the english short title catalog (wing d1441). 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. 81 kb of xml-encoded text transcribed from 64 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a35983 wing d1441 estc r20589 11774452 ocm 11774452 48918 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial 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(eebo-tcp ; phase 1, no. a35983) transcribed from: (early english books online ; image set 48918) images scanned from microfilm: (early english books, 1641-1700 ; 25:14) observations vpon religio medici occasionally written by sir kenelme digby, knight. digby, kenelm, sir, 1603-1665. [2], 124 p. printed by r.c. for lawrence chapman and daniel frere, london : 1643. reproduction of original in huntington library. eng browne, thomas, -sir, 1605-1682. -religio medici. religion -early works to 1800. christian life -early works to 1800. christian ethics. a35983 r20589 (wing d1441). civilwar no observations vpon religio medici. occasionally written by sir kenelme digby, knight. digby, kenelm, sir 1643 14212 6 0 0 0 0 0 4 b the rate of 4 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-06 tcp assigned for keying and markup 2002-06 aptara keyed and coded from proquest page images 2002-07 judith siefring sampled and proofread 2002-07 judith siefring text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion observations vpon religio medici . occasionally written by sir kenelme digby , knight london , printed by r. c. for lawrence chapman , and daniel frere , 1643. observations vpon religio medicī . to the right honourable edward earle of dorset , baron of buckhurst , &c. my lord , i received yesternight , your lordships of the 19 current ; wherin you are pleased to obleige me , not onely by extreame gallant expressions of favour and kindnesse : but likewise by taking so farre into your care the expending of my time during the tediousnesse of my restraint , as to recommend to my reading a booke , that had received the honour and safeguard of your approbation , for both which i most humbly thanke your lordship . and since i cannot , in the way of gratefulnesse expresse unto your lordship as i would those hearty sentiments i have of your goodnesse to me ; i will at the least endeavour , in the way of duty and observance , to let you see how the little needle of my soule is throughly touched at the great loadstone of yours , and followeth sudainely and strongly which way soever you becken it . in this occasion , the magnetike motion , was impatience to have the booke in my hands that your lordship gave so advantageous a character of ; whereupon i sent presently ( as late as it was ) to pauls churchyard , for this favourite of yours , religio medici : which after a while found me in a condition fit to receive a blessing by a visit from any of such master-peeces as you looke upon with gracious eyes ; for i was newly gotten into my bed . this good natur'd creature i could easily perswade to bee my bedfellow , and to wake with mee as long as i had any edge to entertaine my selfe with the delights i sucked from so noble a conversation . and truely ( my lord ) i closed not my eyes till i had enricht my selfe with , ( or at least exactly surveyed ) all the treasures that are lapped up in the folds of those few sheets . to returne onely a generall commendations of this curious peece , or at large to admire the authors spirit and smartnes , were too perfunctory an accompt , and too slight a one , to so discerning and steddy an eye as yours , after so particular and encharged a summons to read heedfully this discourse . i will therefore presume to blot a sheete or two of paper with my reflections upon sundry passages through the whole context of it , as they shall occurre to my remembrance . which now your lordship knoweth this packet is not so happy as to carry with it any other expression of my obsequiousnesse to you ; it will bee but reasonable , you should even here , give over your further trouble of reading , what my respect ingageth mee to the writing of . whose first steppe is ingenuity and a well natur'd evennesse of iudgement , shall bee sure of applause and faire hopes in all men for the rest of his iourney : and indeed ( my lord ) me thinketh this gentleman setteth out excellently poised with that happy temper ; and sheweth a great deale of iudicious piety in making a right use of the blind zeale that bigots loose themselves in . yet i cannot satisfie my doubts throughly , how hee maketh good his professing to follow the great wheele of the church in matters of divinity : which surely is the solid basis of true religion : for to doe so , without jarring against the conduct of that first mover by eccentricall and irregular motions , obleigeth one to yeeld a very dutifull obedience to the determinations of it without arrogating to ones selfe a controling ability in liking or misliking the faith , doctrine and constitutions of that church which one looketh upon as their north starre : whereas if i mistake not , this author approveth the church of england not absolutely , but comparatively with other reformed churches . my next reflection is concerning what he hath sprinkled ( most wittily ) in severall places , concerning the nature and immortality of a humane soule , and the condition and state it is in , after the dissolution of the body . and here give me leave to observe what our countryman roger bacon did long agoe ; that those students who busie themselves much with such notions , as reside wholly to the fantasie , do hardly ever become idoneous for abstracted metaphysicall speculations ; the one having bulky foundatiō of matter , or of the accidents of it , to settle upon , ( at the least , with one foote : ) the other flying continually , even to a lessening pitch , in the subtile ayre ; and dingly it hath beene generally noted , that the exactest mathematicians , who converse altogether with lines , figures , and other differences of quantity ; have seldome proved eminent in metaphysicks or speculative divinity . nor againe the professors of these sciences , in the others arts . much lesse can it be expected that an excellent physitian whose fancy is always fraught with the materiall drugs that hee prescribeth his apothecary to compound his medicines of ; and whose hands are inured to the cutting up , & eies to the inspection of anatomised bodies ; should easily , and with successe , flye his thoughts at so to wring a game , as a pure intellect , a separated and unbodyed soule ; surely this acute authors sharpe wit , had hee orderly applyed his studies that way , would have beene able to satisfie himselfe with lesse labour , and others with more plenitude , then it hath beene the lot of so dull a braine as mine , concerning the immortality of the soule : and yet i assure you ( my lord ) the little philosophy that is allowed mee for my share , demonstrateth this proposition to mee , as well as faith delivereth it : which our physician will not admit in his . to make good this assertion here , were very unreasonable , since that to doe it exactly , ( and without exactnesse , it were no demonstration ) requireth a totall survey of the whole science of bodyes , and of all the operations that wee are conversant with , of a rationall creature ; which i having done , with all the succinctnes i have beene able to explicate so knotty a subject with , hath taken mee up in the first draught neere two hundred sheets of paper . i shall therefore take leave of this point with onely this note , that i take the immortality of the soule ( under his favour ) to bee of that nature , that to them onely that are not versed in the wayes of proving it by reason , it is an article of faith ; to others , it is an evident conclusion of demonstrative science . and with a like short note i shall observe how if hee had traced the nature of the soule from its first principles , hee could not have suspected it should sleepe in the grave till the resurrection of the body . nor would hee have permitted his compassionative nature to imagine it belonged to gods mercy ( as the chiliasts did ) to change its condition in those that are damned , from paine to happines . for where god should have done that , hee must have made that anguished soule another creature then what it was , ( as to make fire cease from being hot , requireth to have it become another thing then the element of fire ; ) since , that to be in such a condition as maketh us understand damned soules miserable , is a necessary effect of the temper it is in , when it goeth out of the body , and must necessarily ( out of its owne nature ) remaine in , unvariably for all eternity ; though , for the conceptions of the vulgar part of mankind , ( who are not capable of such abstruse notions ) it be stiled ( and truly too ) the sentence and punishment of a severe iudge . i am extreamely pleased with him , when he saith there are not impossibilities enough in religion for an active faith : and no whit lesse , when in philosophy hee will not bee satisfied with such naked termes as in schools use to be obtruded upon easie mindes , when the masters fingers are not strong enogh to untie the knots proposed unto them . i confesse , when i enquire what light ( to use our authors example ) is , i should bee as well contented with his silence , as with his telling mee it is actus perspicui ; unlesse hee explicate clearely to me what those words mean , which i finde very few goe about to do . such meate they swallow whole , and eject it as entire . but were such things , scientifically , and methodically declared , they would bee of extreame satisfaction , and delight . and that worke taketh up the greatest part of my formerly mentioned treatise . for i endeavour to shew by a continued progresse , and not by leapes , all the motions of nature ; & unto them to fit intelligibly the termes used by her best secretaries : whereby all wilde fantasticke qualities and moods ( introduced for refuges of ignorance ) are banished from my commerce . in the next place ( my lord ) i shall suspect that our author hath not penetrated into the bottome of those conceptions that deepe schollers have taught us of eternity . methinketh hee taketh it for an infinite extension of time , and a never ending revolution of continuall succession : which is no more like eternity , then a grosse body is like to a pure spirit . nay , such an infinity of revolutions , is demonstrable to bee a contradiction and impossible . in the state of eternity there is no succession , no change , no variety . soules or angells , in that condition , doe not so much as change a thought . all things , notions , and actions , that every were , are , or shal bee in any creature , are actually present to such an intellect . and this ( my lord ) laver , not as deriving it from th●ologie , and having recourse to beatifike vision to make good my tenet , ( for so , onely glorified creatures should enjoy such immense knowledge ) but out of the principles of nature and reason , and from thence shal demonstrate it to belong to the lowest soule of the ignorantest wretch whiles hee lived in this world , since damned in hell . a bold undertaking you will say ; but i confidently engage my selfe to it . vpon this occasion occurreth also a great deale to bee said of the nature of predestination ( which by the short touches our author giveth of it , i doubt hee quite mistakes ) and how it is an unalterable series and chaine of causes , producing infallible ( and in respect of them , necessary ) effects : but that is too large a theame to unfold here ; too vast an ocean to describe , in the scant map of a letter . and therefore i will refer that to a fitter opportunity , fearing i have already too much trespassed upon your lordships patience ; but that indeed i hope you have not had enough to read thus far . i am sure ( my lord ) that you ( who never forgot any thing , which deserved a roome in your memory ) doe remember how wee are told , that abyssus abyssum invocat : so here our author , from the abysse of predestination , falleth into that of the trinity of persons consistent with the indivisibility of the divine nature : and out of that ( if i be not exceedingly deceived ) into a third , of mistaking , when he goeth about to illustrate this admirable mysteryby a wild discourse of a trinity in our soules . the dint of wit is not forcible enough to dissect such tough matter ; wherein al the obscure glimmering wee gaine of that inaccessible light , commeth to us cloathed in the darke weeds of negations , and therefore little can wee hope to meete with any positive examples to parallel it withall . i doubt , hee also mistakenth , and imposeth upon the severer schooles , when he intimateth that they gainesay this visible worlds being but a picture or shadow of the invisible & intellectual : which manner of philosophising , hee attributeth to hermes trismegistus ; but is every where to be met with in plato ; and is raised since to a greater height in the christian schooles . but i am sure hee learned in no good schoole , nor sucked from any good philosophy to give an actuall subsistence and being to first matter without a forme . hee that will allow that a reall existence in nature is as superficially tincted in metaphysicks , as an other would bee in mathematicks that should allow the like to a point , a line , or a superficies in figures . these , in their strict notions , are but negations of further extension , or but exact terminations of that quantity which falleth under the consideration of the understanding ; in the present purpose ; no reall entities in themselves : so likewise , the notions of matter , forme , act , power , existence , and the like , that are with truth considered by the understanding , and have there each of them a distinet entity , are never the lesse , no where by themselves in nature . they are termes which wee must use in the negotiations of our thoughts , if wee will discourse consequently , and conclude knowingly . but then againe wee must bee very wary of attributing to things in their owne natures , such entities as wee create in our understandings , when wee make pictures of them there ; for there every different consideration arising out of the different impression , which the same thing maketh upon us , hath a distinct being by it self . whereas in thing , there is but one single vnity , that sheweth ( as it were in a glasse , at severall positions ) those various faces in our understanding . in a word ; all these words are but artificiall termes , not reall things : and the not right understanding them , is the dangerousest rocke that schollers suffer ship wracke against . i goe on with our phisitians contemplations . vpon every occasion , hee shewech strong parts and a vigorous brayne . his wishes and aymes , and what he pointeth at , speake him owner of a noble & a generous heart . he hath reason to wish that aristotle had been as accurate in examining the causes , nature and affections of the great vniverse hee busied himselfe about , as his patriarke galen hath beene in the like considerations upon his little world , mans body , in that admirable worke of his de usu partium . but no great humane thing , was ever borne and perfected at once . it may satisfie us , if one in our age , buildeth that magnifike structure upon the others foundations ; and especially , if where hee findeth any of them unsound , he eradicateth those , and fixeth new unquestionable ones in their roome : but so , as they still , in grosse , keep a proportion , and beare a harmony with the others great worke : this , hath now , ( even now ) our learned country-man done , the knowing master white , ( whose name , i believe your lordship hath met withall ) in his excellent booke , de mundo , newly printed at paris , where he now resideth , and is admired by the world of letterd men there , as the prodigie of these latter times . indeed his three dialogues upon that subject , ( if i am able to judge any thing ) are full of the profoundest learning i ever yet met withall . and i beleeve ; who hath well read and digested them , will perswade himselfe there is no truth so abstruse , nor hitherto conceived out of our reach , but mans wit may raise engines to scale and conquer . i assure my selfe , when our author hath studied him throughly , hee will not lament so loude for aristotles mutilated and defective philosophy ; as in boccalini , caesar caporali doth for the losse of livies shipwracked decads . that logicke which hee quarrelleth at for calling a toade , or a serpent ugly , will in the end agree with his ; for no body ever tooke them to be so , in respect of the vntverse ( in which regard , he defendeth their regularity , and symmetry ) but onely as they have relation to us . but i cannot so easily agree with him when he affirmeth that devills , or other spirits in the intellectuall world have no exact ephemerides wherein they may reade before-hand the stories of fortuite accidents : for i beleeve that all causes are so immediately chayned to their effects , as if a perfect knowing nature get hold but of one linke , it will drive the entire series or pedegree of the whole to each utmost end ; ( as i thinke i have proved in my forenamed treatisfe ) so that in truth , there is no fortuitnesse or contingency of things , in respect of themselves , but onely in respect of us , that are ignorant of their certaine , and necessary causes . now a like series or chaine , and complexe of all outward circumstances ( whose highest linke , poets say prettily , is fastned to iupiters chayre , and the lowest is riveted to every individuall on earth ) steered and levelled by god almighty , at the first setting out of the first mover ; i conceive , to bee that divine providence and mercy , which ( to use our authors owne example ) giveth a thriving genius to the hollanders ; and the like : and not any secret , invisible , mysticall blessing , that falleth not under the search or cognizance of a prudent indagation . i must needs approve our authors aequanimity , and i may as justly say his magnanimity , in being contented so cheerfully ( as he saith ) to shake hands with the fading goods of fortune ; and bee deprived of the joyes of her most precious blessings ; so that hee may in recompence , possesse in ample measure the true ones of the mind , like epictetus , that great master of morall wisedome and piety , who taxeth them of high injustice that repine at gods distribution of his blessings , when he putteth not into their share of goods , such things as they use no industry or meanes to purchase . for why should that man who above all things esteemeth his owne freedome ; and who to enjoy that sequestereth himself from commerce with the vulgar of mankinde ; take it ill of his starres , if such preferments , honors , & applauses meet not him , as are painefully gained after long & tedious services of princes , & brittle dependances of humorous favourites , & supple complyances with all sorts of natures ? as for what he faith of astrologie ; i do not conceive that wise men reject it so much for being repugnant to divinity ( which he reconcileth well enough ) as for having no solid rules , or ground in nature . to rely too far upon that vaine art , i judge to bee rather folly then impie●y . vnlesse in our censure , we looke to the first origine of it , which savoureth of the idolatry of those heathens that worshipping the stars and heavenly bodies for deities , did in a superstitious devotion , attribute unto them the causality of all effects beneath them . and for ought i know , the beliefe of solid orbes in the heavens , and their regularly-irregular motions , sprung from the same root . ) and a like inanity , i should suspect in chiromancy as well as astrologie , ( especially , in particular contingent effects ) however our author , and no lesse a man then aristotle , seeme to attribute somewhat more to that conjecturall art of lynes . i should much doubt ( though our author sheweth himselfe of another minde ) that bernardinus ochinus grew at the last to bee a meere atheist : when after having beene first the institutor and patriarch of the capucine order ( so violent was his zeale then , as no former religious institution , though never so rigorous , was strict enough for him ) hee from thence fell to bee first an hereticke , then a iew ; and after a while became a turke , and at the last wrote a furious invective against those whom hee called the three grand-impostors of the world ; among whom hee ranked our saviour christ , aswell as moses and mahomet . i doubt hee mistaketh in his chronologie , or the printer in the name , when hee maketh ptolomy condemne the alchoran . hee needeth not be so serupulous , as hee seemeth to bee in averring downe rightly , that god cannot doe contradictory things , ( though peradventure it is not amisle to sweeten the manner of the expression , and the sound of the words ) for who understandeth the nature of contradiction , will find non entity in one of the termes , which of god , were impiety not to deny peremptorily , for hee being in his proper nature selfe-entity , all being must immediately flow from him , and all not-being be totally excluded from that effluxe . now for the recalling of time past , which the angels posed esdras withall ; there is no contradiction in that ; as is evident to them that know the essence of time ( for it is but putting againe , all things , that had motion , into the same state they were in , at that moment unto which time was to be reduced backe and from thence , letting it travell on againe , by the same motions , and upon the same wheeles , it rolled upon before . ) and therefore god could doe this admirable worke , though neither esdras , nor all the power of creatures together could doe it : and consequently it cannot in this question bee said , that he posed mortality with what himselfe was not able to performe . i acknowledge ingenuously our physicians experience hath the advantage of my philosophy , in knowing there are witches . yet i am sure , i have no temptation to doubt of the deity ; nor have any unsatisfaction in believing there are spirits . i doe not see such a necessary conjunction betweene them , as that the supposition of the one , must needs inferre the other . neither do i deny there are witches . i onely reserve my assent , till i meete with stronger motives to carry it . and i confesse i doubt asmuch of the efficacy of those magicall rules he speaketh of , as also of the finding out of mysteries by the courteous revelation of spirits . i doubt , his discourse of an vniversall spirit , is but a wilde fansie : and that in the marshalling of it , hee mistaketh the hermeticall philosophers . and surely , it is a weake argument , from a common nature that subsisteth onely in our understanding , ( out of which it hath no being at all ) to inferre , by parity , an actuall subsistence of the like , in realty of nature , ( of which kind of miscarriage in mens discoursings , i have spoken before ) and upon this occasion , i doe not see how seasonably he falleth , of a suddaine , from naturall speculations to a morall contemplation of gods spirit working in us . in which also i would inquire ( especially upon his suddaine poeticall rapture ) whether the solidity of the iudgement bee not outweighed by the ayrienesse of the fancy . assuredly one cannot erre in taking this author for a very fine ingenious gentleman : but for how deepe a scholler , i leave unto them to judge , that are abler then i am . if he had applyed himselfe with earnest study , and upon right grounds , to search out the nature of pure intellects : i doubt not but his great parts would have argued more efficacionsly , then he doth against those that between men and angells put onely porphyries difference of mortality and immortality . and hee would have dived further into the tenor of their intellectuall operations ; in which there is no succession ; nor ratiocinative discourse ; for in the very first instant of their creation , they actually knew all that they were capable of knowing ; and they are acquainted even with all free thoughts , past , present , and to come ; for they see them in their causes , and they see them altogether at one instant : as i have in my forementioned treatise proved at large : and i thinke i have already touched thus much once before in this letter . i am tempted here to say a great deale concerning light , by his taking it to bee a bare quality . for in physicks no speculation is more usefull , or reacheth further . but to set downe such phaenomena's of it as i have observed , and from whence i evidently collect the nature of it ; were too large a theame for this place ; when your lordshippe pleaseth i shall shew you another more orderly discourse upon that subject ; wherein i have sufficiently proved it to be a solid substance and body . in his proceeding to collect an intellectuall world ; and in his discoursing upon the place , and habitation of angels : as also in his consideration of the activity of glorified eyes ; ( which shal bein a state of reft ; whereas motion , is required to seeing ) and in his subtil speculation upon two bodies placed in the vacuity beyond the utmost all-enclosing superficies of heaven ( which implyeth a contradiction in nature ) me thinkes i heare apelles crying out , ne sutor ultra crepidam : or rather it putteth me in minde of one of the titles in pantagruels library , ( which he expresseth himselfe conversant in ) namely , quaestio subtilissima , vtrum chimaera in vacuo bombinans possit comedere secundas intentiones . with which short note i will leave there considerations ; in which ( if time and other circumstances allowed it ) matter would spring up of excellent learning . when our author shall have read master whites dialogues of the world , hee will no longer bee of the opinion , that the unity of the world is a conclusion of faith : for it is there demonstrated by reason . here the thread of the discourse inviteth mee to say a great deale of the production , or creation of mans soule . but it is too tedious and too knotty a peece for a letter . now it shall suffice to note , that it is not ex traduce , and yet hath a strange kind of necre dependance of the body ; which is , as it were , gods instrument to create it by . this , thus said , or rather rumbled out , may seeme harth ; but had your lordship leisure to peruse what i have written at full upon this point , i doubt not but it would appeare plausible enough to you . i cannot agree with him when hee seemeth to impute inconvenience to long life ; & that length of time doth rather impaire , then improve us : for surely if wee will follow the course of nature , and of reason , it is a mighty great blessing ; were it but in this regard , that it giveth time leave to vent & boyle away the unquietnesses and turbulencies that follow our passions ; and to weane our selves gently from carnall affections , and at the last to drop with ease and willingnesse , like ripe fruit from the tree ; as i remember plotinus finely discourseth in one of his enneads . for when before the season , it is plucked off with violent hands , or shaken downe by rude and boysterous windes , it carrieth along with it an indigested raw tast of the wood , and hath an unpleasant aigrenesse in its juyce , that maketh it unfit for use , till long time have mellowed it : and peradventure it may be to backward , as instead of ripening , it may grow rotten in the very center . in like manner , soules that goe out of their bodies with affections to those objects they leave behinde them , ( which usually is as long as they can relish them ) doe retaine still even in their separation , a byas , and a languishing towards them : which is the reason why such terrene soules appeare oftenest in coemeteries and charnell houses ; ( and not , that morall one which our author giveth : ) for life which is union with the body , being that which carnal soules have straightesh affections to , and that they are loathest to be separated from ; their unquiet spirit , which can never ( naturally ) loose the impressions it had wrought in it at the time of its driving out , lingreth perpetually after that deare confort of his . the impossibility cannot cure them of their impotent desires ; they would faine be alive againe , — iterumque ad tarda reverti corpora . quae lucis miseris tam dira cupido ? and to this cause peradventure may bee reduced the strange effect which is frequently seen in england , when at the approach of the murderer , the slaine body suddainely bleedeth afreth : for certainely the soules of them that are treacherously murdered by surprise , use to leave their bodies with extreame unwillingnesse , and with vehement indignation against them that force them to so unprovided & abhorred a passage . that soule then to wreak its evill tallent against the hated murderer , and to draw a just and desired revenge upon his head ; would doe all it can to manifest the author of the fact . to speake , it cannot ; for in it selfe , it wanteth organs of voyce , and those it is parted from , are now growne too heavy , and are too benummed for it , to give motion unto . yet some change it desireth to make in the body which it hath to vehement inclinations to , & therfore is the aptest for it to worke upon . it must then endeavour to cause a motion in the subtilest & most fluid parts ( and consequently , the most moveable ones ) of it . this can be nothing but the blood ; which then being violently moved , must needs gush out at those places where it findeth issues . our author cannot beleeve that the world will perish upon the ruines of its own principles : but master white hath demonstrated the end of it upon naturall reason . and though the precise time for that generall destruction bee inscrutable ; yet he learnedly sheweth an ingenious rule whereby to measure in some fort the duration of it , without being branded ( as our author threatneth ) with convincible and statute madnesse , or with impiety . and whereas hee will have the worke of this last great day ( the summer up of all past dayes ) to imply annihilation and thereupon interesseth god onely in it : i must beg leave to contradict him namely in this point , and to affirme that the letting loose then of the activest element to destroy this face of the world , will but beget a change in it , and that no annihilation can proceed from god almighty : for his essence being ( as i said before ) selfe-existence , it is more impossible that not-being should flow from him , then that cold should flow immediately from fire , or darkenesse from the actuall presence of light . i must needs acknowledge that where he ballanceth life and death against one another and considereth that the latter is to bee a kind of nothing for a moment , to become a pure spirit within one instant , and what followeth of this strong thought ; is extreame handsomely said , and argueth very gallant and generous resolutions in him . to exemplifie the immortality of the soule , hee needeth not have recourse to the philosophers stone . his owne store furnisheth him with a most pregnant one of reviving a plant ( the same numericall plant ) out of his owne ashes . but under his favour , i beleeve his experiment will faile , if under the notion of the fame , hee comprehendeth all the accidents that first accompanied that plant ; for since in the ashes there remaineth onely the fixed salt , i am very confident that all the colour , and much of the odor and tast of it , is flowne away with the volatile salt . what should i say of his making so particular a narration of personall things , and private thoughts of his owne ; the knowledge whereof cannot much conduce to any mans betterment ? ( which i make account is the chiefe end of his writing this discourse ) as where he speaketh of the soundnesse of his body , of the course of his dyet , of the coolenesse of his blood at the summer solstice of his age , of his neglect of an epitaph : how long he hath lived or may live what popes , emperours , kings , grand-seigniors , he hath beene contemporary unto , and the like : would it not be thought that hee hath a speciall good opinion of himselfe , ( and indeed hee hath reason ) when he maketh such great princes the land-markes in the chronology of himselfe ? surely if hee were to write by retaile the particulars of his owne story and life , it would bee a notable romanze ; since he telleth us in one totall summe , it is a continued miracle of thirty yeares . though he creepeth gently upon us at the first , yet he groweth a gyant , an attlas ( to use his owne expression ) at the last . but i will not censure him as hee that made notes upon balsacs letters , and was angry with him for vexing his readers with stories of his cholikes , and voyding of gravell . i leave this kind of his expressions , without looking further into them . in the next place ( my lord ) i shall take occasion from our authors setting so maine a difference betweene morall honesty and vertue , or being vertuous , ( to use his owne phrase ) out of an inbred loyalty to vertue ; and on the other side , being vertuous for a rewards sake ; to discourse a little concerning vertue in this life , and the effects of it afterwards . truely ( my lord ) however he seemeth to prefer this latter , i cannot but value the other much before it , if we regard the noblenesse , and heroikenesse of the nature and mind from whence they both proceed : and if wee consider the iourneyes end , to which each of them carrieth us , i am confident the first yeeldeth nothing to the second , but indeed both meete in the period of beatitude . to cleare this point ( which is very well worth the wisest mans seriousest thoughts ) we must consider , what it is that bringeth us to this excellent state , to be happy in the other world of eternity and immutability . it is agreed on all hands to bee gods grace and favour to us : but all doe not agree by what steps his grace produceth this effect . herein i shall not trouble your lordshippe with a long discourse , how that grace worketh in us , ( which yet i will in a word touch anon , that you may conceive what i understand grace to bee ) but will suppose it to have wrought its effect in us in this life , and from thence examine what hinges they are that turn us over to beatitude and glory in the next . some consider god as a iudge , that rewardeth or punisheth men , according as they cooperated with or repugned to , the grace hee gave . that according as their actions please or displease him , he is well affected towards them or angry with them ; and accordingly maketh them , to the purpose , and very home , feele the effects of his kindenesse or indignation . others that flye a higher pitch , and are so happy , — vt rerum poterint cognoscere causas , doe conceive that beatitude , and misery in the other life , are effects that necessarily and orderly flow out of the nature of those causes that be got them in this life , without engaging god almighty to give a sentence , and act the part of a iudge , according to the state of our cause , as it shall appeare upon the accusations and pleadings at his great bar. much of which manner of expression , is metaphoricall , and rather adapted to containe vulgar mindes in their duties ( that are awed with the thought of a severe iudge , sifting every minute action of theirs ) then such as we must conceive every circumstance to passe so in reality as the literall sound of the words seemes to inferre in ordinary construction : ( and yet all that is true too , in its genuine sense ) but ( my lord ) these more penetrating men , and that i conceive are vertuous upon higher and stronger motives ( for they truely and solidly know why they are so ) doe consider that what impressions are once made in the spirituall substance of a soule , and what affections it hath once contracted , doe ever remaine in it till a contrary and diametrally contradicting judgement and affection , doe obliterate it , & expell it thence . this is the reason why contrition , sorrow and hatred for past sins , is encharged us . if then the soule doe goe out of the body with impressions and affections to the objects , and pleasures of this life ; it continually lingreth after them , and as virgill ( learnedly as well as wittily ) saith , — quae gratia currûm , armorumque fuit vivis , quae cura nitentes pascere equos , eadem sequitur tellure repostos . but that being a state wherin those objects neither are , nor can be enjoyed , it must needs follow that such a soule must bee in an exceeding anguish , sorrow , & affliction , for being deprived of them ; & for want of those it so much priseth , will neglect all other contentments it might have , as not having a relish or tast moulded and prepared to the savouring of them ; but like feaverish tongues , that when they are even scorched with heat , take no delight in the pleasingest liquors , but the sweetest drinks seeme bitter to them by reason of their overflowing gall ; soe they even hate whatsoever good is in their power , and thus pine away a long eternity . in which the sharpenesse and activity of their paine , anguish , and sad condition , is to bee measured by the sensiblenesse of their natures : which being then purely spirituall , is in a manner infinitely more then any torment that in this life can bee inflicted upon a dull grosse body . to this add , the vexation it must bee to them , to see how inestimable and infinite a good , they have lost ; and lost meerely by their own fault ; and for momentary trifles , and childrens play ; and that it was so easie for them to have gained it , had they remained but in their right senses , and governed themselves according to reason . and then judge in what a tortured condition they must bee , of remorse and execrating themselves for their most resupine and senselesse madnesse . but if on the other side , a soule be released out of this prison of clay and flesh , with affections setled upon intellectual goods as truth , knowledge , and the like ; and that it be growne to an irkesome dislike of the flat pleasures of this world ; and looke upon carnall and sensuall objects with a disdainfull eye , as discerning the contemptible inanity in them , that is set off onely by their painted outside ; and above all , that it have a longing desire to bee in the society of that supereminent cause of causes , in which they know are heaped up the treasures of all beauty , knowledge , truth , delight , and good whatsoever ; and therefore are impatient at the delay , and reckon all their absence from him as a tedious benithment ; and in that regard hate their life & body as cause of this divorce : such a soule i say must necessarily , by reason of the temper it is wrought into enjoy immediately at the instant of the bodies dissolution and its liberty , more contentment , more joy , more true happinesse , then it is possible for a heart of flesh to have scarce any scantling of , much lesse to comprehend . for immense knowledge is naturall to it ; as i have touched before . truth , which is the adaequated and satisfying object of the understanding , is there displayed in her owne colours ; or rather without any . and that which is the crown of all , and in respect of which all the rest is nothing ; that infinite entity which above all things this soule thirsteth to bee united unto , can not for his owne goodnesse sake deny his embraces to so affectionate a creature , and to such an enflamed love . if he should ; then , were that soule , for being the best , and for loving him most , condemned to be the unhappiest . for what joy could shee have in any thing , were she barred from what she so infinitely loveth ? but since the nature of superiour and excellent things is to shower downe their propitious influences wheresoever there is a capacity of receiving them , and no obstacle to keep them out ( like the sun that illuminateth the whole ayre , if no cloud or solid opacous body intervene ) it followeth clearely that this infinite sun of iustice , this immense ocean of goodnesse , cannot chuse but environ with his beames , and replenish even beyond satietie with his delightsome waters , a soule so prepared and tempered to receive them . now ( my lord ) to make use of this discourse and apply it to what begot it ; be pleased to determine which way will deliver us evenest and smoothest to this happie end of our iourney : to bee vertuous for hope of a reward , and through feare of punishment , or to be so , out of a naturall and inward affection to vertue , for vertues and reasons sake ? surely one in this latter condition , not onely doth those things which will bring him to beatitude ; but he is so secured in a manner under an armour of proofe , that hee is almost invulnerable ; hee can scarce miscarry , hee hath not so much as an inclination to worke contrarily , the alluring baites of this world , tempt him not ; hee disliketh , hee hateth , even his necessary commerce with them whiles hee liveth . on the other side , the hireling that steereth his course onely by his reward and punishment , doth we●l i confesse ; but he doth it with reluctance ; hee carrieth the arke , gods image , his soule , safely home , it is true , but hee loweth pitifully after his calves that hee leaveth behind him among the philistians . in a word he is vertuous , but if hee might safely , hee would doe vitious things . ( and hence he the ground in nature , if so i may say , of our purgatory ) meethinkes two such mindes may not unfitly be compared to two maides , whereof one hath a little sprinkling of the green sicknesse , and hath more mind to eate ashes , chalke , or leather , then meates of solid and good nourishment ; but for beareth them , knowing the languishing condition of health it will bring her to : but the other having a ruddy , vigorous and perfect constitution , and enjoying a compleate entire eucrasie , delights in no food but of good nourriture , & loathes the others delights . her health is discovered in her lookes , and shee is secure from any danger of that malady , whereas the other , for all her good dyet , beareth in her complexion some sickly testimony of her depraved appetite ; and if she bee not very wary , shee is in danger of a relapse . it falleth fit in this place to examine our authors apprehension of the end of such honest worthies and philosophers ( as he calleth them ) that dyed before christ his incarnation , whether any of them could be saved or no . truely ( my lord ) i make no doubt at all , but if any followed in the whole tenor of their lives , the dictamens of right reason , but that their iourney was secure to heaven . out of the former discourse appeareth what temper of minde is necessary to get thither . and , that reason would dictate such a temper to aperfectly judicious man ( though but in the state of nature ) the best and most rationall for him , i make no doubt at all . but it is most true ; they are exceeding few , ( if any ) in whom reason worketh clearly and is not overswayed by passion and terrene affections ; they are few that can discerne what is reasonable to be done in every circumstance . — pauci , quos aequus amavit iupiter , aut ardens evexit ad aethera virtus ; dis geniti , potuere ; — and fewer , that knowing what is best , can win of themselves to doe accordingly ; ( video meliora proboque , deteriora sequor ; being most mens cases ) so that after all that can be expected at the hands of nature and reason in their best habit , since the lapse of them , wee may conclude , it would have beene a most difficult thing for any man , and a most impossible one for mankinde , to attaine unto beatitude , if christ had not come to teach , and by his example to shew us the way . and this was the reason of his incarnatiod , teaching life & death : for being god , wee could not doubt his veracity , when he told us newes of the other world ; having all things in his power , and yet enjoying none of the delights of this life , no man should sticke at foregoing them , since his example sheweth all men that such a course is best ; whereas few are capable of the reason of it : and for his last act , dying in such an afflicted manner , hee taught us how the securest way to step immediately into perfect happinesse , is to be crucified to all the desires , delights , and contentments of this world . but to come backe to our physician : truely ( my lord ) i must needs pay him as a due the acknowledging his pious discourses to bee excellent and patheticall ones , containing worthy motives , to encite one to vertue and to deterre one from vice : thereby to gaine heaven , and to avoid hell . assuredly he is owner of a solid head and of a strong generous heart . where hee imployeth his thoughts upon such things as thoughts upon such things as resoit to no higher , or more abstruse principles then such as occurre in ordinary conversation with the world , or in the common tracke of study and learning , i know no man would say better . but when hee meeteth with such difficulties as his next concerning the resurrection of the body , ( wherein after deepe meditation , upon the most abstracted principles , and speculations of the metaphysikes , one hath much adoe to solve the appearing contradictions in nature ) there , i doe not at all wonder hee should tread a little awry , and goe astray in the darke ; for i conceive his course of life hath not permitted him to allow much time unto the unwinding of such entangled and abstracted subtilties . but if it had , i beleeve his naturall parts are such as he might have kept the chaire from most men i know : for even where hee roveth widest , it is with so much wit and sharpenesse , as putteth me in mind of a great mans censure upon ioseph scaligers cyclometrica ( a matter he was not well versed in ) that hee had rather erre so ingeniously as he did , then hit upon truth in that heavy manner as the iesuite , his antagonist stuffeth his bookes . most assuredly his wit and smartnesse in this discourse is of the finest standard ; and his insight into severer learning will appeare as piercing unto such as use not strictly the touchstone and the test to examine everypeece of the glittering coine hee payeth his reader with . but to come to the resurrection , methinkes it is but a grosse conception to thinke that every atome of the present individuall matter of a body ; every graine of ashes of a burned cadaver , scattered by the wind throughout the world , and after numerous variations changed peradventure into the body of another man ; should at the sounding of the last trumpet be raked together againe from all the corners of the earth , and be made up anew into the same body it was before of the first man . yet if we will be christians , and rely upon gods promises , wee must beleeve that we shall rise againe with the same body , that walked about , did eate , drinke , and live here on earth ; and that we shall see our saviour and redeemer with the same , the very same , eyes , wherewith we now look upon the fading glories of this contemptible world . how shall these seeming contrarieties bee reconciled ? if the latter be true why should not the former be admitted ? to explicate this riddle the better , give me leave to aske your lordship if you now see the cannons , the ensignes , the armes and other martiall preparations at oxford , with the same eyes , wherewith many yeares agone you looked upon porphyries and aristotles glearned leases there ? i doubt not but you will answer mee , assuredly with the very same . is that noble and gracefull person of yours , that begetteth both delight and reverence in every one that looketh upon it ? is that body of yours , that now is growne to such comely and full dimensions , as nature can give her none more advantagious , the same person , the same body , which your vertuous and excellent mother bore nine moneths in her chast and honoured wombe , and that your nurse gave sucke unto ? most certainely it is the same . and yet if you consider it well , it cannot bee doubted but that sublunary matter , being in a perpetuall flux , and in bodies which have internall principles of heate and motion , much continually transpiring out to make roome for the supply of new aliment ; at the length , in long processe of time , all is so changed , as that ship at athens may as well bee called the same ship that was there two hundred yeares before , and whereof ( by reason of the continuall reparations ) not one foote of the tymber is remaining in her that builded her at the first ; as this body now , can be called the same it was , forty yeares agone unlesse some higher consideration keepe up the identity of it . now what that is , let us examine , and whether or no , it will reach to our difficulty of the resurrection . let us consider then how that which giveth the numerical individuation to a body , is the substantiall forme . as long as that remaineth the same , though the matter be in a continuall fluxe and motion , yet the thing is still the same . there is not one droppe of the same water in the thames that ranne downe by whitehall yesternight , yet no man will deny , but that it is the same river that was in queene elizabeths time , as long as it is supplied from the same common stocke , the sea . though this example reacheth not hom , it illustrateth the thing . if then the forme remaine absolutely the same after separation from the matter , that it was in the matter , ( which can happen onely to formes , that subsist by themselves ; as humane soules ) it followeth then , that whensoever it is united to matter againe , ( all matter comming out of the same common magazine ) it maketh againe the same man , with the same eyes , and all the same limbes that were formerly nay , hee is composed of the same individuall matter : for it hath the same distinguisher and individuator ; to wit , the same forme , or soule . matter considered singly by it selfe , hath no distinction : all matter is in it selfe the same ; we must fansie it , as we doe the indigested chaos ; it is an uniformely wild ocean . particularize a few drops of the sea , by filling a glasse full of them ; then that glasse full is distinguished from all the rest of the watery bulke : but returne backe those few drops to from whence they were taken , and the glasse-full that even now had an individuation by it selfe , loseth that , and groweth one and the same with the other maine stocke : yet if you fill your glasse againe , whersoever you take it up , so it be of the same uniforme bulke of water you had before , it is the same glasse-full of water that you had . but as i said before , this example fitteth entirely , no more then the other did . in such abstracted speculations , where we must consider matter without forme ( which hath no actuall being ) wee must not expect adaequated examples in nature . but enough is said to make a speculative man see , that if god should joyne the soule of a lately dead man ( even whiles his dead corps should lie entire in his winding sheete here ) unto a body made of earth taken from fome mountaine in america ; it were most true and certaine that the body he should then live by , were the same . identicall body he lived with before his death and late resurrection . it is evident that samenesse , thisnesse , and thatnesse , belongeth not to matter by it selfe , ( for a generall indifference runneth through it all ) but onely as it is distinguished and individuated by the forme . which , in our case , whensoever the same soule doth , it must be understood alwayes to be the same matter and body . this point thus passed over ; i may piece to it what our author saith of a magazine of subsistent formes residing first in the chaos , & hereafter ( when the world shall have beene destroyed by fire ) in the generall heape of ashes ; out of which gods voyce did , & shall , draw them out & cloath them with matter . this language were handsome for a poet or a rhetorician to speake . but in a philosopher , that should ratiocinate strictly and rigorously , i can not admit it , for certainly there are no subsistent forms of corporeall things : ( excepting the soule of man , which besides being an informing forme , hath another particular consideration belonging to it ; too long to speake of here ) but whensoever that compound is destroyed , the forme perisheth with the whole . and for the naturall production of corporeall things i conceive it to be wrought out by the action and passion of the elements among themselves ; which introducing new tempers and dispositions , into the bodies where these conflicts passe ; new formes succeed old ones , when the dispositions are raised to such a height as can no longer consist with the preceding forme , and are in the immediate degree to fit the succeeding one , which they usher in . the mystery of all which i have at large unfolded in my above mentioned treatise , of the immortality of the soule . i shall say no more to the first part of our phisicians discourse , after i have observed how his consequence is no good one , where hee inferreth that if the devills foreknew , who would bee damned or saved , it would save them the labor , and end their worke of tempting mankinde to mischiefe and evill . for whatsoever their morall designe , and successe bee in it , their nature impelleth them to be alwaies doing it . for on the one side , it is active in the highest degree ( as being pure acts , that is spirits , ) so on the other side , they are maligne in as great an excesse : by the one they must be alwayes working wheresoever they may worke ; ( like water in a vessell full of holes , that will run out of every one of them which is not stopped ) by the other , their whole worke must be malicious and mischievous . ioyning then both these qualities together , it is evident they will alwayes bee tempting mankind , though they know they shall be frustrate of their morall end . but were it not time that i made an end ? yes , it is more then time . and therefore having once passed the limit that confined what was becoming , the next step carryed mee into the ocean of error ; which being infinite , and therefore more or lesse bearing no proportion in it ; i will proceed a little further , to take a short survey of his second part ; and hope for as easie pardon after this addition to my suddaine and indigested remarkes , as if i had closed them up now . methinkes , he beginneth with somewhat an affected discourse to prove his naturall inclination to charity which vertue is the intended theame of all the remainder of his discourse . and i doubt he mistaketh the lowest orbe or lembe of that high seraphicke vertue , for the top and perfection of it ; and maketh a kind of humane compassion to bee divine charity . hee will have it to bee a generall way of doing good : it is true , he addeth then , for gods sake ; but hee allayeth that againe , with saying hee will have that good done as by obedience , and to accomplish gods will ; and looketh at the effects it worketh upon our soules but in a narrow compasse ; like one in the vulgar throng , that considereth god as a iudge , & as a rewarder or a punisher . whereas perfect charity , is that vehement love of god for his own sake , for his goodnesse , for his beauty , for his excellency that carrieth all the motions of our soule directly and violently to him ; and maketh a man difdaine , or rather hate all obstacles that may retard his journey to him . and that face of it that looketh toward mankind with whō we live , & warmeth us to doe others good , is but like the overflowings of the maine streame , that swelling : above its bankes runneth over in a multitude of little channels . i am not satisfyed , that in the likenesse which he putteth betweene god and man , hee maketh the difference betweene them , to bee but such as betweene two creatures that resemble one another . for betweene these , there is some proportions ; but between the others , none at all . in the examining of which discourse , wherein the author observeth that no two faces are ever seen to be perfectly alike ; nay no two pictures of the same face , were ever exactly made so ; i could take occasion to insert a subtile & delightfull demonstration of mr. whites , wherin he sheweth how it is impossible that two bodyes ( for example , two boules ) should ever be made exactly like one another ; nay , not rigorously equall in any one accident , as namely in weight , but that still there will be some little difference , and inequality between them , ( the reason of which observation , our author medleth not with ) were it not that i have beene so long already , as digressions were now very unseasonable . shall i commend or censure our author for beleeving so well of his acquired knowledg as to be dejected at the thought of not being able to leave it a legacy among his friends ? or shall i examine whether it be not a high injury to wife and gallant princes , who out of the generousnesse and noblenesse of their nature doe patronize arts and learned men , to impute their so doing to vanity of desiring praise , or to feare of reproach ? but let these passe : i will not ingage any that may befriend him , in a quarrell against him . but i may safely produce epictetus to contradict him when he letteth his kindnesse engulfe him in deepe afflictions for a friend : for hee will not allow his wise man to have an inward relenting , a troubled feeling , or compassion of anothers misfortunes . that disordereth the one , without any good to the other . let him afford all the assistances and relievings in his power ; but without intermingling himselfe in the others woe . as angels that doe us good , but have no passion for us . but this gentlemans kindnesse goeth yet further : hee compareth his love of a friend to his love of god ; the union of friends soules by affection , to the union of three persons in the trinity ; and to the hypostaticall union of two natures in one christ , by the words incarnation . most certainely hee expresseth himselfe to bee a right good natur'd man : but if saint augustine retracted so severely his patheticall expressions for the death of his friend , saying they favoured more of the rhetoricall declamations of a young orator , then of the grave confession of a devout christian , ( or somewhat to that purpose ) what censure upon himselfe may wee expect of our physician , if ever hee make any retractation of this discourse concerning his religion ? it is no small misfortune to him , that after so much time spent , and so many places visited in curious search by travelling after the acquisition of so many languages ; after the wading so deepe in sciences , as appeareth by the ample inventory and particular hee maketh of himselfe : the result of all this , should bee to professe ingenuously he had studyed enough , onely to become a scepticke : and that having runne through all sorts of learning , hee could finde rest and satisfaction in none . this i confesse is the unlucky fate of those that light upon wrong principles . but master white teacheth us how the theorems and demonstrations of physickes , may be linked & chained together as strongly & as continuedly as they are in the mathematickes , if men would but apply themselves to a right method of study . and i doe not finde that salomon complained of ignorance in the height of knowledge ; ( as this gentleman saith ) but onely , that after he hath rather acknowledged himselfe ignorant of nothing , but that hee understood the natures of all plants from the cedar to the hyssop , and was acquainted with all the wayes , and pathes of wisedome and knowledg ; hee exclaimeth that all this is but toyle , and vexation of spirit : and therefore adviseth men to change humane studies into divine contemplations and affections . i cannot agree to his resolution of shutting his bookes , and giving over the search of knowledge , and resigning himselfe up to ignorance , upon the reason that moveth him ; as though it were extreame vanity to wait our dayes in the pursuite of that , which by attending but a little longer ( till death hath closed the eyes of our body , to open those of our soule ) wee shall gain with ease , wee shall enjoy by infusion , and is an accessary of our glorification . it is true , assoone as death hath played the midwife to our second birth , our soule shall then see all truths , more freely then our corporal eyes at our first birth see all bodies and colours , by the naturall power of it ( as i have touched already ) and not onely upon the grounds our author giveth . yet farre be it from us to thinke that time lost which in the meane season we shall laboriously imploy to warme our selves with blowing a few little sparkes of that glorious fire which we shall afterwards in one instant leape into the middle of , without danger of scorching . and that for two important reasons ; ( besides severall others , too long to mention here ) the one , for the great advantage wee have by learning in this life ; the other , for the huge contentment that the acquisition of it here ( which implyeth a strong affection to it ) will be unto us in the next life . the want of knowledge in our first mother ( which exposed her to bee easily deceived by the serpents cunning ) was the roote of all our ensuing misery and woe . it is as true ( which wee are taught by irrefragable authority ) that omnis peccans ignorat : and the well head of all the calamties and mischiefes in the world , eonsisteth of the trouble and bitter waters of ignorance , folly and rashnesse ; to cure which , the onely remedy and antidote , is the salt of true learning , the bitter wood of study , painefull meditation , and orderly confideration . i doe not meane such study , as armeth wrangling champions for clamorous schooles , where the ability of subtile disputing to and fro , is more prised then the retriving of truth ; but such as filleth the mind with solid and usefull notions , and doth not endanger the swelling it up with windy vanities . besides the sweetest companion and entertainement of a well tempered mind is to converse familiarly with the naked and bewitching beauties of those mistresses , those verities , and sciences , which by faire courting of them , they gaine and enjoy ; & every day bring new fresh ones to their seraglio ; where the ancientest never grow old or stale . is there any thing so pleasing or so profitable as this ? — nil dulcius est , bene quam inunita tenere edita doctrinae sapientum templa serena ; despicere unde queas alios , passimque videre errare atque viam palanteis quaerere vitae . but now if we consider the advantage we shall have in the other life by our affection to sciences , and conversation with them in this , it is wonderfull great . indeed that affection is so necessary , as without it we shall enjoy little contentment in all the knowledge we shall then bee replenished with : for every ones pleasure in the possession of a good , is to be measured by his precedent desire of that good ; and by the quality of the tast and relish of him that feedeth upon it . wee should therefore prepare and make our ●ast before-hand by assuefaction unto , and by often relishing , what we shall then be nourished with . that englishman that can drinke nothing but beere , or ale , would be ill bestead , were he to goe into spaine or italy where nothing but wine groweth : whereas a well experienced goinfre that can criticise upon the severall tasts of liquors , would thinke his palate in paradise among those delicious nectars , ( to use aretines phrase upon his eating of a lamprey . ) who was ever delighted with tobacco the first time he tooke it ? & who could willingly be without it , after hee was a while habituated to the use of it ? how many examples are there dayly of young men , that marrying upon their fathers command , not through precedent affections of their own , have little comfort in worthy and handsome wives , that others would passionately effect ? archímedes lost his life for being so ravished with the delight of a mathematicall demonstration , that he could not of a suddaine recall his extasied spirits to attend the rude souldiers summons : but instead of him , whose minde had beene alwayes sed with such subtile dyet , how many playne country gentlemen doth your lordship and i know , that rate the knowledge of their husbandry at a much higher pitch ; and are extreamely delighted by conversing with that ; whereas the other would be most tedious and importune to them ? we may then safely conclude , that if we will joy in the knowledge wee shall have after death , we must in our life time raise within our selves , earnest affections to it , and desires of it : which cannot be barren ones ; but will presse upon us to gaine some knowledge by way of advance here ; and the more we attaine unto the more we shall be in lovè with what remaineth behind . to this reason then adding the other , how knowledge is the surest proppe , and guide of our present life : and how it perfecteth a man in that which constituteth him a man ; his reason ; and how it enableth him to read boldly , steadily , constantly , and knowingly in all his wayes : and i am confident , all men that shall heare the case thus debated , will joyne with mee in making it a suit to our physitian , that hee will keepe his bookes open , and continue that progresse he hath so happily begun . but i believe your lordship will scarcely joyne with him in his with that wee might procreate and beget children without the helpe of women or without any conjunction or commerce with that sweete , and bewitching sex . plato taxed his fellow philosopher , ( though other wise a learned and brave man ) for not sacrificing to the graces ; those gentle female goddesses . what thinketh your lordship of our physitians bitter censure of that action which mahomet maketh the essence of his paradise ? indeed besides those his unkindnesses , or rather frowardnesses , at that tender-hearted sex ( which must needes take it ill at his hands ) me thinketh he setreth marryage at too low a rate , which is assuredly the highest and devinest linke of humane society . and where he speaketh of cupid , and of beauty , it is in such a phrase , as putteth mee in mind of the learned greeke reader in cambridge his courting of his mistris out of stephens his thesaurus . my next observation upon his discourse draweth me to a logicall consideration of the nature of an exact syllogisine : which kind of reflection , though it use to open the doore in the course of learning and study ; yet it will necre shut it in my discourse ; which my following the thred that my author spinneth , assigneth to this place . if he had well and throughly considered all that is required to that strict way of managing our reason , he would not have censured aristotle for condemning the fourth figure , out of no other motive , but because it was not consonant to his owne principles ; that it would not fit with the foundations himself had laid ; though it doe with reason , ( saith he ) and bee consonant to that ; which indeed it doth not , at all times and in all circumstances . in a perfect syllogisme the predicate must bee identified with the subject , and each extreame with the middle terme , and so consequently , all three with one another . but in galens fourth figure the case may so fall out , as these rules will not be current there . as for the good and excellency that he considereth in the worst things ; and how farre from solitude , any man is in a wildernesse ; these are ( in his discourse ) but aequivocall considerations of good , and of lonclinesse : nor are they any wayes pertinent to the morality of that part where he treateth of them . i have much adoe to believe what he speaketh confidently : that hee is more beholding to morpheus for learned and rationall , as well as pleasing dreames ; then to mercury for smart and facetious conceptions ; whom saturne ( it seemeth by his relation ) hath looked asquint upon in his geniture . in his concluding prayer , wherein he summeth up all he wisheth ; me thinketh his arrow is not winged with that fire which i should have expected from him upon this occasion ; for it is not the peace of conscience , nor the bridling up of ones affections , that expresseth the highest delightfulnes and happiest state of a perfect christian . it is love onely that can give us heaven upon earth , as well as in heaven ; and bringeth us thither too : so that the thuscan virgill had reason to say , — in alte dolcezze non si puo gioir , se non amando . and this love must be imployed upon the noblest and highest object ; not terminated in our friends . but of this transcendent and divine part of charity that looketh directly and immediately upon god himselfe ; and that is the intrinsecall forme , the utmost perfection , the scope and finall period of true religion , ( this gentlemans intended theame ; as i conceive ) i have no occasion to speak any thing , since my author doth but transiently mention it ; and that too , in such a phrase as ordinary catechismes speake of it to vulgar capacities . thus ( my lord ) having run through the booke ( god knowes how sleightly , upon so great a suddaine ) which your lordship commanded mee to give you an account of , there remaineth yet a weightier taske upon me to performe ; which is to excuse my selfe of presumption for daring to consider any moles in that face which you had marked for a beauty . but who shall well consider my manner of proceeding in these remarkes , will free me from that censure . i offer not at iudging the prudence and wisedome of this discourse : those are fit enquiries for your lordships court of highest appeale ; in my inferiour one , i meddle onely with little knotty peeces of particuler sciences ; ( matinae apis instar , operosa parvus carmina fingo ) in which it were peradventure a fault for your lordship to be too well versed ; your imployments are of a higher and nobler straine ; and that concerne the welfare of millions of men : tu regere imperio populos ( sackville ) memento ( hae tibi erunt artes ) pacique imponere morem . such little studies as these , belong onely to those persons that are low in the ranke they hold in the commonwealth , low in their conceptions , and low in a languishing and iusting leisure , such a one as virgill calleth ignobile otium , and such a one as i am now dulled withall . if alexander or caesar should have commended a tract of land , as fit to fight a battaile in for the empire of the world , or to build a city upon , to be the magazine and staple of all the adjacent countries ; no body could justly condemne that husbandman , who according to his owne narrow art and rules , should censure the plaines of arbela , or pharsalia for being in some places sterile ; or the meadowes about alexandria , for being sometimes subject to bee overflowen ; or could taxe ought he should say in that kinde for a contadiction unto the others commendations of those places ; which are built upon higher , and larger principles . so ( my lord ) i am confident i shall not be reproached of unmannerlinesse for putting in a demurrer unto a few little particularities in that noble discourse which your lordship gave a generall applause unto ; and by doing so , i have given your lordship the best account i can of my selfe , as well as of your commands . you hereby see what my entertainements are , and how i play away my time , — dorset dum magnus ad alrum fulminat oxonium bello , victorque volentes per populos dat jura ; viamque affectat olympo . may your counsels there bee happy , and successefull ones , to bring about that peace which if wee bee not quickly blessed withall , a generall ruine threatneth the whole kingdome . from winchester house the 22. ( i thinke i may lay the 23. for i am sure it is morning , and i thinke it is day ) of december . 1642. your lordships most humble and obedient servant , kenelme digby . the postscript . my lord , looking over these loose papers to point them , i perceive i have forgotten what i promised in the eight shee to touch in a word concerning grace : doe not conceive it to be a quality , in fused by god almighty into a soule . such kind of discoursing , satisfiet mee no more in divinity , then in philosophy . i take it to be the whole complex of such reall motives ( as a soli● account may be given of them ) that incline a man to vertue , and piety ; an● are set on foote by gods particular grace and favour , to bring that worke to passe . as for example : to à man planged in sensuality , some great misfortune happeneth , that mouldeth his heart to a tendernesse , and inclineth him to much thoughtfulnesse : in this temper , hee meeseth with a booke , or a preacher , that representeth lively to him the danger of his owne condition ; and giveth him hopes of greater contentment in other objects , after hee shall have taken leave of his former beloved sinnes . this begetteth further conversation with prudent and pious men , and experienced physitians in curing the soules maladies ; whereby hee is at last perfectly converted and setled in a coure of solid vertue , and piety . now ithese accidents of his misfortune , the gentlenesse and softnesse of his nature , his falling upon a good booke , his encountring with a patheticke preacher , the impremeditated chance that brought him to heare his sermon , his meeting with other worthy men , and the whole concatenation of all the intervening accidents to worke this good effect in him ; and that were ranged and disposed from all eternity , by gods particular goodnesse and providence for his salvation ; and without which hee had inevitably beene damned ; this chaine of causes , ordered by god to produce this effect , i understand to bee grace . finis . notes, typically marginal, from the original text notes for div a35983e-140 this story i hav but upon relation ; yet of a very good hand hepieíkeia: or, a treatise of christian equitie and moderation. deliuered publikely in lectures by m. w. perkins, and now published by the consent of his assignes in cambridge by a preacher of the word perkins, william, 1558-1602. 1604 approx. 110 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09403 stc 19699 estc s106090 99841815 99841815 6425 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09403) transcribed from: (early english books online ; image set 6425) images scanned from microfilm: (early english books, 1475-1640 ; 581:05) hepieíkeia: or, a treatise of christian equitie and moderation. deliuered publikely in lectures by m. w. perkins, and now published by the consent of his assignes in cambridge by a preacher of the word perkins, william, 1558-1602. crashaw, william, 1572-1626. [12], 90 p. printed by iohn legat, printer to the vniversitie of cambridge. 1604. and are to be sold in pauls church-yard at the signe of the crowne by simon waterson, [cambridge] : [1604] a preacher of the word = william crashaw. the first word in the title is printed in greek characters. imperfect; trimmed at head, affecting running titles. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database 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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 ethics -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion ε'πιει'κεια or , a treatise of christian equitie and moderation . deliuered publikely in lectures by m. w. perkins , and now published by the consent of his assignes in cambridge by a preacher of the word . eph. 4. 31. forgiue one another , as god for christs sake doth forgiue you . printed by iohn legat , printer to the vniversitie of cambridge . 1604. and are to be sold in pauls church-yard at the signe of the crowne by simon 〈◊〉 to the right honourable the l. sheffeild , lord lieuetenant , and l. president . sir tho. heskith , s. iohn benet knights . charles hales , r. william , cutbert pepper , iohn ferne , esquires , and the rest of his maiesties hon. councell , established in the north parts , and vnder his highnes the highest patrons of equitie : grace and peace from iesus christ. right honourable and w. how famous in all writers the yeare eightie eight , and how fatall it was made by all the old and later coniecturers , is not vnknown to any of you : but how the issue answered the expectation , i see not , saue only in that notable ouerthrow of the enemies of god , the papists : whereupon our reuerend a countreyman , and christs champion for england , said very well : octogesimus octavus , mirabilis annus clade papistarum , faustus vbique pijs . but if euer yeare deserue to be famous in english chronicles , it is this yeare , i cannot tell whether i should say 1602 , or 1603 : wherein , whether gods anger was more , in taking from vs such a queene ( as for ought i reade ) the world neuer had : or his mercie , in giuing vs such a king , as england neuer had , i leaue it to better heads to be determined . how is the name of our god to be magnified , by whose mercie so great a losse is made no losse , but a gaine vnto vs ? for who seeth not , that all her princely vertues , doe not only liue in him , but are also in him ( beeing a man ) more perfect and accomplisht . shee is dead , but her heroicall zeale and loue to religion is aliue ; shee bequeathed it with her kingdome to his highnesse , who doubtlesse will make both her religion , and her kingdome , to flourish as much more , as a man doth excell a womā . and who knoweth not , that the enemies of our religion , and our peace , ( notwithstanding all their politik dissembled brags to the contrarie ) doe finde his maiestie so little for their purpose , that now they would sing a thousand masses to haue her aliue againe , against whom they thundred out b so many curses and excommunications , and after whose blood they so thirsted whilst shee liued : what straights are they driuen into ? who would wish her aliue againe , at whose hands ( though a woman ) they neuer gained , nor got one inch of ground in 44 yeares ; though nine or ten popes , and 10000 of their slaues , wrastled with her all the while , with all the power , and policie , craft , and trecherie , which the deuill could lend them . nay , her end was as glorious as her beginning , and her last proclamation against them , was more to their shame , and lesse to their comfort , then euer any , in her life before : and so farre was shee , from allowing them a toleration , of their intolerable religion , in her old , and therefore weakest age , as that it neuer entred into her royall heart : nor euer thought shee it worthie to be made a question , whether it should be or no. no , shee halted not betwixt two religions : but to her baal was belial : & therfore shee banisht him ; and god was the lord , and therefore shee serued him . shee was resolued that dagon must downe , if gods arke stand ; or els if dagon stand , the arke must away . for both together cannot stand vpright . shee held that as , when the enemies themselues brought the arke into dagons temple , dagon fell downe : so if the israelites should haue admitted dagon into gods temple , that the lord himselfe would haue remooued his arke from them . blessed was shee in her life , & twise blessed in her end : she lost not her first loue , and her works were more at the last , then at the first : and blessed are we that enioyed her so long : and more blessed , who vnder her enioyed such 44 yeares , as all the bookes in the world cannot shew vnder a woman : but most blessed of all , in that after such a dauid , god hath sent vs such a salomon , after such a woman , such a man , after such a queene , such a king , who will make an ende of many a ioab , and many a shimei , which shee could not so well doe , and finish that temple which shee so well beganne : and who ( i doubt not to affirme it ) doe the deuill , and the craftie papist , all they can , is the chiefe champion of christ iesus vpon the face of the earth . and how happie a yeare shall this be , if the losses which learning hath sustained be as well recompenced . iunius of leiden , tossaine of heilderberg , perkins of cambridge , haue this yeare bin taken from vs , besides many other , of inferiour note : happie should those three famous vniuersities be , if the like were seated in their roomes . let vs leaue the first , to the lower , the second to the higher germanie , to praise them , to lament them , and to make supply for them . it is the third who especially concerneth vs : what losse the church of god , and in the church , england : and in the church of england , the ministery : and in the ministerie , the vniuersities : & in the vniuersities , the younger students haue sustained by the vntimely death of that reuerend man , i thinke is not vnknowne to any of you . for how should he be vnknown to any ( of any note ) in england ; whose name and estimation is such in other natiōs , as that at one a mart we find , that in one halfe yeare , two of b his books were translated into latine , & foure were were printed beyond the seas . the best recompence of this losse , is the fruit of his labours , which he hath left behind him , whereof some were written by himselfe , and others taken by other men from his mouth : all which , at least so many of them as may be perfected , there is hope we shall intime inioy . had not iohan. budaeus , and carolus ionvillaus done so to calvin : vitus theodorus , ioh. frederus , and iustus ionas done so to luther , many worthy workes of those two great instruments of god had vtterly perished : and had not some done so to this worthy mā , no doubt many sweet blasts of that siluer trumpet of god , had vanished away . for my part , though time be pretious vnto me otherwaies , yet thinke i that time well spent , which i may bestowe in preparing to the presse , any thing of his . this discourse of equitie now made readie , as a child borne after his fathers death , i present to your honourable viewe and patronage . if any aske why i dare tender so small a gift , to so great personages , my onely answer is , i make the iudges of equitie , the patrons of equitie . god graunt you a long and honourable state , vnder our worthy salomon . amen . from my studie , sept. 10. 1603. your honours , and worships in the lord : w. crashawe . to the christian reader whosoeuer . i doe here present vnto thee , ( christian brother ) a small discourse of equity , deliuered by that faithfull labourer in the haruest of god , mr. william perkins , in a fewe lectures . the discourse is litle , and briefe , but the matter is pithie , and the vse profitable . equitie and christian moderation whether publike or priuate , is the true badge of christianitie . without publike equitie , what is the court of iustice , but turned into the seate of iniquitie ? and without priuate equity , what is mans life , humane societie , neighbourhood , nay friendship , nay kindred , nay marriage it selfe , but euen a potion of poyson in a golden cuppe ? art thou therfore a magistrate ? here is taught thee , howe to discharge thy place , in the execution of the lawes , as shall neither be vnbeseeming the lenitie of a christian , nor the seuerity of a magistrate . art thou a priuate man ? here is taught thee howe to carrie thy selfe , in all dealing and bargaining with another : howe to demeane thy selfe towards thy wife , thy seruant , thy child , thy friend , thy neighbour , in such manner , as if thou hadst all the comforts and contentments of this earth , yet the practise hereof , shall make them all ten times more comfortable : and the want hereof , shall turne all their sweetnesse into gall and wormewood . when therefore thou readest this little booke , and withall , ( laying it to thy life ) doest finde the truth of it in thy course & conuersation , then acknowledge the spirit of god in this holy man , ( who now sleepes in peace ) praise god for him , be waile his losse , and helpe me and others with thy holy praiers , that wee may still goe forward in this good worke , of publishing these his godly labours : and in deliuering out to the church of god these iewels : which the lord from his mouth , gaue vs to keepe , not for our owne , but for the common good . thy brother in christ iesus , w. c. philip. 4. 5. let your moderation of mind be knowne to all men : the lord is at hand . the apostle in this chapter , giues sundry exhortations , to many christian duties . in the first verse , to perseuerance in faith and true religion . in the 2. and 3. to mutuall concord . in the 4. to a spirituall ioy in the lord. in this 5. verse , he exhorteth to the vertue of equitie , or moderation of minde . our english translations commonly read it thus . let your patient minde be knowne to all men . which though it be truly and well said , yet the wordes translated haue a larger and fuller signification . therefore according to the nature and force of the wordes , i rather chuse to read it thus : let your equitie or moderation of mind be knowne &c. the wordes containe 2. partes . 1. an exhortation , let your equitie be knowne to all men . 2. an excellent reason to enforce it : the lord is at hand . the drift and scope of the exhortation is , to perswade the phillippians , and in them the whole church , to the practise of equity . now this equitie , wherevnto the holy apostle so earnestly exhorteth , is , a worthy christian vertue , so excellent , as the carefull practise thereof , is the marrow and strength of a common weale , and where it is , there cannot but be peace , and contentment in all estates : and so necessarie : as without the practise of it , no house , familie , society , cittie , common-welth , kingdome , or church can stand or continue . indeed a kingdome may be established by force and armes , by violence and crueltie : but it cannot stand or continue , without this equitie , and christian moderation betwixt man and man. nay ciuill society , and common dealing betwixt man and man cannot continue , vnles one man yeild to an other . in a word , there can be no peace in families , no sound nor lasting loue , betwixt man & wife , nor any comfortable quietnes , where one doth not yeild to the other , and one beare with an other in many things . and if it be so in marriage , which is the neerest coniunction , and the most excellent and perfect societie , which is in this world : then is it much more true , in all other societies of men , that there can be no peace , no christian neighbour-hood , no true frendship , vnles one beare with another , and one towards another do carry himselfe , in an euen and moderate course . seeing therefore this is so necessary and excellent a vertue , i haue purposed to speake of it at large . let vs then examine these two points 1. the nature of it , 2. the kindes of it . for the first ; christian equitie , is a rare and excellent vertue , whereby men vse a true meane , and an equall moderation , in all their affaires and dealings with men , for the maintaining of iustice and preseruation of peace . this i take to be the true description of the generall nature of this vertue : and herein , first , i say it is a vertue , which is conuersant about practising of a moderation , in all our courses and dealings with men . for we men can vse no meane nor moderation with god , but if we do euill , it is all to much , and if we do good , it is all to little : againe , equitie and moderation , is to be performed of god towardes men , and not of men towardes god. for if men deale not equally towardes god , the fault is theirs and not his , god is not worse for it ; but if god dealt not moderately with men : the world would not last one houre , and lastly . where there are no faults , there is no forgiuenes : where no infirmities , there needes no moderation : but in god there is no want , no errour , no imperfection : but his loue , his mercy , and his workes of loue and mercy towardes mankind , and to his church especially , are most perfect , therefore there needes no moderation , nor forbearance towardes god , but towardes men , who being flesh and bloud , and full of infirmitis , ( from which regeneration it selfe doth not fully free vs ) do therfore stand in need of this vertue , to be practised amongest them : els their societie and fellowship cannot endure . and further , all men in this case are alike , and therfore one hath good cause , to beare with another . the prince is flesh and bloud as well as his subiects : the husband is flesh and bloud , as well as the wife is ; the pastor is a man as his people and hearers are . hence it followeth , that therefore one is subiect to infirmities , as well as an other : and therefore i conclude , that in all our courses & dealings of man with man in this word , there must be practised a christian moderation . secondly , i say in the description , that the end of this vertue , is to maintaine iustice , & to preserue peace ; which two are the very sinewes and strength , of a christian kingdome ; for where we do not to other men , as we would others should do to vs : there is no iustice . and where we will not passe by small faultes , and forbeare infirmities , there can be no peace : such is the excellency of this vertue , as it serues to maintaine two other such great and principall vertues , as are euen the harte , and the braine of the common-wealth , namely : iustice and peace . but for the more exact , and particular knowledge of the nature of this necessary vertue : let vs descend to the particular branches , and kindes of it . christian equitie therefore , is either publicke or priuate . publicke equitie is that , which is practised in publicke metings and assemblies of men , as in courts of iustice , assises , sessions , counsells , parliments , and such like . the matter , where about this publicke equitie is conuersant : is the right and conuenient , and the moderate and discrete execution of the lawes of men . lawes of men , made by lawfull authoritie , according to gods law , and for the common good are , and are to be estemed , bones and sinewes to hold to gether , proppes and pillers , to vphold the common-wealth , and all societies . god therefore hath giuen to kings , and to their lawfull deputies : power and autoritie , not onely to commaund and execute his owne lawes , commanded in his word : but also to ordaine and enact , other good and profitable lawes of their owne , for the more particular gouernement of their people , and to be helpes for the better executing of the lawes of god. and also to annexe a punishment and penaltie , to the said lawes : which penaltie is to be according to the qualitie of the fault , greater or lesse : in so much that they may in many cases , ( if the common good so require ) inflict euen death it selfe . and further god hath giuen these goddes vpon earth , a power as to make these lawes , and annexe these punishments : so also vpon mens defaults and breaches , hath he giuen them authoritie to execute the law so made , and to inflict vpon the offender , the punishment annexed . now because this point is of great moment , in a common wealth : and the true knowledge and due practise thereof , is the glory and bewtie of a kingdome : therefore for the better directiō herein , both of prince and people , magistrate and people gouerned : let vs enter further into the consideration thereof . in the lawes of common-wealthes , two things are to be considered , the sight whereof will giue great light , to know more perfectly , what this publicke equitie is . these are 1. the extremitie of the law . 2. the mittigation of the law . both these , are put into the hand of the magistrate by god himselfe , to be ordered according to his discretion , and as the circumstance requireth ; and of them in order . the extremitie of the law , is , when any law of man , is vrged and executed straightly and precisely , according to the literall sence , and strict forme of the wordes , and the exactest meaning , that can be made out of the wordes , without any manner of relaxation , at that time , when there is good and conuenient cause of mittigation , in regard of the person offending . this point cannot well be expressed in sewer wordes . the principall and most materiall clause in this discription of extremitie , is in those wordes . at that time , when there is iust cause of mittigation , in regard of the person offending . for if there be no good cause of mittigation : then it is not called , extremitie : but iustice of the law : but when there is good cause , why in a christian consideration of some circumstances , this iustice should be mittigated , and yet is not , but contrariwise is extremely vrged , and pressed to the furthest : then it is extremitie . now this extremitie of the law , is in this case so farre from iustice , as indeed it is flat iniustice . and herein is the prouerbe true . summum ius summa iniuria ; that is , the extremitie of the law , is extreme iniurie . and of this doth the holy ghost meane , eccles. 7. 8. be not ouer iust , that is , presse not iustice to farre , nor vrge it to extremely in all cases , least sometimes you make the name of iustice , a couer for crueltie . now besides this , there is a second thing in the hand of the magistrate , namely the moderation , relaxation , or mitigation of this extremitie : and that is , when the proper forme of the wordes , and the strictest meaning of the law is not vrged , and the punishment prescribed in the law , is moderated , or lessened , or deferred , or ( it may be ) remitted , vpon good and sufficient reason ; and in such cases , as whereof the lawe speakes not directly , nor the law-maker did purposely aime at . the ground of this mittigation is , because no lawe makers beeing men , can foresee , or set downe , all cases that may fall out . therefore when the case altereth , then must the discretion of the lawemaker shew it selfe , and doe that , which the law cannot doe . this mitigation is in the hand of the magistrate , as well as the extremitie : nay it is a part of his dutie as well as the former : and he offends as well , that neglects to mitigate the extremitie , when iust occasion is : as he that neglects to execute the extremitie , when there is neede . as therefore , he is no way fit to be a iudge , who hath no knowledge , or care to execute the lawe : so he is but halfe a iudge , who can doe nothing but vrge the lawe , and the plaine words of the lawe , and is not able also , to mittigate the rigour of of the lawe , when neede so requireth . therefore euery magistrate , is to practise this with the other , and not to separate those things which god hath ioyned . but now least this moderation , and mittigation of mans lawes , ( which is the practise of publike equitie ) should turne to the maintenance of malefactors , the abolishing of lawes , the despising or weakening of authoritie , ( which in these daies little needeth ) we must therefore nowe remember this caution . that there must be no mittigation , but honest , profitable , and conuenient . if any man aske , when is it so ? i answer in three cases . first , when the mittigation stands with the lawe of nature . secondly , when it agreeth with the morall lawe , or any part of the written word . thirdly , when an inferiour law is ouer-ruled or countermanded by a higher lawe . in these three cases , the moderation of mens lawes and the mittigation of the punishment due , by the extremitie of these lawes , is honest and good , and may and ought to be practised . but if it be contrarie , and not warranted by some of these : then that mittigation is flatt iniustice , and a manifest wrong vnto the law . that the difference of these two , the extremitie and mittigation , may better be discerned , let vs consider it in some examples . it is the law of england , and many other countries , that the theife shall die . now though the word of god , hath not the same punishment in plaine tearmes : yet is the law good and warrantable , as shall appeare in the sequell , and i thinke is doubted of by none . the drift of this law is , to represse that common and generall sinne of the euerie , a preuailing sinne , as any other , and so farre preuailing ; as the rigour of good lawes is necessarily required , for the repressing of it : so that this lawe was made , for the cutting off of such rotten members , as doe but corrupt others , and of whose amendment there is no hope . now , suppose a young boy pinched with hunger , cold , and pouertie , steales meate , apparell , and other things for releife , beeing pressed to it by want , and not hauing knowledge , or grace to vse better meanes : to put this person to death , for this facte , is the extremitie of the law , in respect of the circumstances of the person , who did it , beeing a childe : and of the end , for which he did it , to releiue his wants . now the moderation in this case is , when vpon these considerations , that first , he is not an olde , nor a practised theife : but young and corrigible ; one that beeing reformed , may liue long , and prooue a good member in the common wealth : and secondly , that his theft was not hainous , but the things he stole were of small value : and thirdly , that he did it not vpon a malitious , cruel , and iniurious intent , but to releiue his hunger and want . the equitie or moderation , i say in this case , is not to inflict death , ( for that were extremitie ) but to determine a punishment , lesse then death : yet such a one , as shall be sufficient , to reforme the partie from his sinne , to punish the fault , to terrifie others , and to satisfie the law . thus in this example , it apeares manifestly what this moderation is , and what is extremitie , which is contrary to it : and the same might we see in many more . now hauing thus considered these two together , here vpon we may see what this publicke equitie is , namely nothing els , but a moderation and mittigation of the extremitie of a law , vpon honest and conuenient reasons , and in such cases , as were not directly intended in the law . the obseruation and due practise of this equitie , is the glorie , credit and honour of all publicke assemblies , as assises , sessions and all courts of iustice , and without the obseruation of this when need is , all that they do is flat iniustice in that case . for they lame and maime the lawe , they fulfill but the one part of the lawe : for in euery lawe there are these two thinges ; the extremitie in plain tearmes , and the mittigation implied : and these two together make the lawe perfect : and the glory of the lawe , standes as well in practising of mittigation , as in the execution of extremitie , nay sometime it standes in the mittigation , and not in the extremitie , insomuch as the moderation is then the equitie of the lawe , and the extremitie is more iniustice . and as this is the glory of the lawe , so is it the glory of iudges and magistrates , thus to execute the lawes , and to temper them with such discretion , as neither too much mittigation , do abolish the law , nor too much extremitie leaue no place for mittigation . therefore ( to make an end of this point ) two sortes of men are here reproueable . first such men , as by a certain foolish kind of pittie , are so carried away , that would haue nothing but mercy , mercy , and would haue all punnishments , forfaitures , penalties , either quite taken away , and remitted , or at least lessoned , and moderated , they would also haue the extremitie of the lawe executed on no man. this is the high way to abolish lawes , and consequently to pull downe authoritie , and so in the end to open a dore to all confusion , disorder , and to all licentiousnes of life . but i need not to say much herein , for there are but few that offend in this kind , mans nature beeing generally inclined , rather to crueltie then to mercie : this fault proceedeth either from a weakenes of witt , and an effeminatenes of minde ; and then a man is vnfit to be a iudge ; or else from vaine glorie , and a base and affected popularitie , and such a man is vnworthy to be a iudge . but in the second place , this doctrine and the very scope of this text , condemnes another sort of men , which are more combersome ; that is to say , such men as haue nothing in their mouthes , but the lawe , the lawe : and iustice , iustice : in the meane time forgetting , that iustice alwaies shakes hands with her sister mercie , and that all lawes allowe a mittigation . the causes of this euill are two . 1. the generall corruption of mans nature , which is alwaies readie , to deale too hardly with other men : as also too mildely with themselues , and partially in their owne causes . 2. and secondly , for the most part , such men doe gaine more by lawe , then by equitie , more by extremitie , then by mittigation : as the souldier liues better by warre , then by peace ; and as the flesh-flie , feedes on the wound , that cannot feede on the sound flesh : so these men gaine by law , that which they can neuer get by equitie : for equitie and moderation breede vnitie , and if all men were at vnitie , what should become of them ? but extremitie breeds variance : for ( in reason ) one extremitie drawes on an other , and so in mens variances they are set on worke : and the more the better for them . these men therefore , sticke so precisely on their points , and on the very tricks and trifles of the law , as ( so the law be kept , and that in the very extremitie of it , ) they care not , though equitie were troden vnder foote : and that law may raigne vpon the earth , and they by it : they care not , though mercie take her to her wings , and flie to heauen . these men ( for all their goodly shewes ) are the decayers of our estate , and enemies to all good gouernment . for though they haue nothing in their mouthes , but iustice , iustice , and haue banished mercie , yet let them know , that iustice will not stay where mereie is not . they are sisters , and goe alwaies hand in hand : they are the two pillars , that vphold the throne of the prince : as you cannot hold mercy , where iustice is banished , so cannot you keepe iustice where mercie is exiled : and as mercie without iustice , is foolish pitie , so iustice without mercie , is crueltie . so that as these men haue banished mercie , so within a short time , they will send iustice after her , and crueltie and oppression will come in their rooms , which are the very ouerthrow of all estates . these men , when they are made practisers of the law , iudges , or magistrates , are to learne this lesson , which the holy ghost here teacheth , let you equitie be knowne to all men : and let all magistrates thinke it their honour , to be counted mercifull iudges : let them reioyce , as well to shew mercie when there is cause , as to execute extremitie when there is desert : and let them labour for that christian wisdome and discretion , wherby they may be able to discerne , when mercie and mitigation should take place , and when extremitie should be executed . if inferiour iudges or magistrates be negligent herein , then must we haue recourse to the prince , the highest iudge on earth , and vnder god the first fountaine of iustice and mercie : whose care must be , that as iustice and mercie ( not one of them , but both together ) doe vphold his throne , and fasten the crowne vpon his head : so he likewise see them both maintained , and take order , that in the execution of his owne lawes , there be alwaies a roome as well for mercie and mitigation , as for iustice and extremitie . this must he doe , because his lawes cannot be as gods lawes are . gods lawes are perfect , and absolute , and of such an vniuersall righteousnes , as that at all times , and in all places , they are of equall strength , and of the same equitie in all cases : and therefore are to be executed without dispensation , relaxation , or any mitigation , which cannot be offered vnto thē , but with iniurie and violation . but mens lawes , comming from their owne wits , are imperfect , and so in all cases , they doe not hold the same equitie , and therefore must needes be executed with a discreet and wise moderation . this moderation is publike equitie , and this publike equitie , is the scope of this text , and the due practise of it in the execution of mans lawes , is the glorie of all christian commonwealths . hitherto of the first and principall branch of publike equitie . to proceede further . as this publike equitie principally stands , in the moderation of the laws of men ; so it descends more specially euē to all the publike actions of a mans life : so that by the rule and direction of this equitie , thus described , men may know how to guide themselues , in suing bondes , and taking forfeitures : and how men may with good conscience , carrie themselues in suretyships , in taking of fines , in letting of leases , and in all manner of mutuall bargains , betwixt man and man. by vertue of this , a man may see how to frame all these and such like actions , in such sort , as himselfe shall reape credit , and gaine ynough , & his neighbour helpe and succour by him . for in forfeitures of bonds , forfeitures of lands , or leases , in suretyships , in rents , in fines , and all other dealings of men togither , there are these two things . first , the extremitie , that is , that which the law will affoard a man in that case : and there is secondly , the moderation of the extremitie , vpon good and conuenient reasons : let vs consider of them in some fewe examples . a man is bound to another , in an hundreth pound , to pay fiftie at a day . the same man , not by negligence , but by some necessitie , breakes his day , and afterwards brings the principall debt . now to take the forfeiture , is in this case , extremitie : though the law doth yeeld it . and if a man stand vpon this extremitie , he deales not honestly and equally , but hardly and extremely with his neighbour : and the law cannot free him in this case , from manifest iniustice . what is then the moderation in this case ? euen this , to take thine owne and remitte the forfeiture : the reason is , because the cause & groūd of appointing a forfaiture , was not for aduantage , but only for the better securitie of the principall : which seeing thou hast , thou hast that which the law did intēd thee . againe , his breach was not wilful , or with purpose to hurt thee , but against his will. if therefore thou beest directly damnified by his missing thy day , ( without all aequiuocation ) then take thy reasonable dammages , out of his forfeiture , if not , then remitte the vvhole forfeiture ; and this moderation is publike equitie . and without this , there can be no buying nor selling , borrowing nor lending , betwixt mā & man. see another example . one takes a lease of thee , for yeares , to pay thee such a rent ; & for not paiment of that rent , his lease to be voide . the poore man misseth his rent day , now what saith the lawe ? his lease is forfeited , but to take this aduantage , is the extremitie of the lawe : the moderation is , to remit the same forfeiture , in part , or in whole , as thou shalt see reason in equitie and conscience : this moderation is in this ease , publike equitie , and without this , there can be no letting of lands , betwixt man and man. so for fines and rents , the lawe saith , thou maiest make the most of thine owne , if thou stretch this law as farre as the very wordes will beare , then maiest thou make such fines and rents , as may grinde the faces of the poore , so as no man shall liue vnder thee : but thus to doe is extremitie , and beyond the purpose of the lawe . the moderation in this case is , not to take all thou maist get , but so to fine and rent thy lands , as he that takes them , may liue of thē : the reason of this mittigation is , because enuie and hatred , may often make many men offer more for a farme , then it is worth , to crosse and hurt their neighbour , or to get all into their owne hand . here therefore , though the lawe doeth yeild thee all that , which a man doeth willingly offer , yet must thine owne conscience be a lawe vnto thee , to make thee a moderator of that extremitie . let these three examples serue for many . now in these and all other publike dealings betwixt men in the world ; a man obserues publike equitie , when he dealeth not with his neighbour , according to that extremity , which the strickt wordes of the lawe will beare : but according to that moderation , which good conscience requireth : & which the lawe it selfe in some cases doth admit . by the knowledge of these two , a man that hath any conscience , may see howe to carrie himselfe , in all these ciuill affaires , in an euen , vpright , and equall course , and warrantable not onely by the lawe of the land , but euen by the law and word of god. and i make this distinction of the lawe of the land , and the word of god , because we are to knowe this for a rule : that euery extremitie , which a law in the strictest acception doeth affoard , is not warrantable to be vrged by the word of god : and yet notwithstanding it is good , conuenient , and requisite , that the extremitie be warranted by the lawe , because in some cases , it must needes be executed . the lawes of men , may ordaine and appoint extremities : but the law of god must tell vs , when to vrge them , and when to moderate them : so then , when a man takes the extremitie , he doeth that , that is alwaies warrantable by the lawe : but in some cases , is not warrantable by gods word , which commandeth a mittigation , when there is good reason for it . but he that taketh the extremitie , when there is no iust cause of mitigating it , and againe doth mittigate it , when there is cause , his course is not onely warrantable by the lawes of men , but euen by the lawes of god also . for it is the dutie of euery christian man , to remember in all his bargains and dealings , that his manner of dealing , must not onely be warranted by the lawes of the land , but euen by gods word also : and this is to be knowne and taken for a generall rule in all this treatise . and he that will duely consider the true difference of extremitie and moderation , as they are here described , may see how to carrie himselfe in all his dealings , so as they may be warrantable : both by our owne lawes , and by the word of god. to returne then to the matter , and to end this point of publike equitie : if any man shall obiect , that this moderation is a wrong to the law : i answer , it is not : for it is neither against the lawe , nor altogether besides the lawe , but onely beside the stricttest meaning of the lawe . nay it is included in the lawe , as well as the extremitie is , though not in the same manner : for the extremitie is warranted by the law , mitigation is but tollerated : the lawe alloweth extremitie , but it onely admitteth a mitigation . so then , both extremitie and mitigation , are within the lawe , but it is in the hand principally of the magistrate , and in some cases , of other men also , to discerne the seuerall circumstances , when the one is to be executed , & when the other : for sometime one is the iustice of the lawe , and sometime the other : and according as these two are iustly and wisely executed or neglected , so is the iustice of the lawe executed or neglected . the want of this equitie in mens publike actions , is the cause of much crueltie , oppression , and inequalitie in dealings betwixt man and man : because extremitie is for the most part onely regarded , and mitigation is banished out of all bargains . and it is impossible , to keepe good conscience in forfeitures of bonds , and in forfeiture of lands , suretiships , fines , rents , and such kind of actions , vnlesse there be due regard had to the practise of this publike equitie . men therefore , must consider that they are christians , and liue in a christian commonwealth : and they must not stand onely vpon the lawe , and the aduantage that the law giues . as they are men , they haue a lawe of the countrie , which may allow extremitie : but as they are christians , they liue vnder a law of god , the eternall lawe , which must iudge them at the last day : the righteous lawe , which no creature shall euer be able to blame of iniustice , or of extremitie : and men must know , that god himselfe commands this equitie of one man to another . but if men , for the feare of god , will not deale equally and moderately , with them that are in their power : but stand strictly vpon forfeitures and other extremities : then must the godly magistrate exercise his power , and by the force of his authoritie , cause them to mitigate their extremitie , and to put in practise that equitie which becommeth christians . and let euery iudge and magistrate knowe , that by the lawe of the euerlasting god , he not onely may , but is bound thus to doe to them , who will not doe it of themselues . it may be therefore good counsell to all men , rather to practise this christian equitie of themselues , thē to be compelled to it by authoritie : for euery vertue and good worke , the more free and voluntarie it is , the more acceptable is it to god , and more commendable before men : and let all men remember , that whereas the strict words of mens lawes , seeme to giue them leaue to vrge the extremitie , yet cannot that excuse them , nor free them from the danger of gods law , which commands them to practise christian equitie and moderation . now before we make an ende of this publike equitie , one point is necessarie to be handled in few words . some may obiect , if moderation be intended , and included in our law , as well as extremitie , why then is extremitie onely mentioned in the law , and not this mitigation , which they so much doe vrge vnto vs ? the answer is readie . the law expresseth and vrgeth the extremitie , to fray men thereby , from comming within the danger of the extremitie ; and concealeth the mitigation , least it should be an encouragement to offend : yet intending it as well as the extremitie , and leauing it in the hand of the magistrate , to put in practise , when iust occasion is offered , as well as the extremitie . herein appeareth the great wisdome of the lawmakers , our auncient forefathers , who well and wisely foresaw , that though mitigation be as necessarie as extremitie , and oftentimes more : yet because of the ill consciences of the most men , and the readines of all men to offend , thought it fitter to expresse the extremitie in plaine tearmes ; thereby to keepe ill men within the compasse of obedience , and closely to leaue the mitigation to the discretion of the magistrate . so then our lawegiuers concealed the mitigation , and expressed it not in their laws , in good pollicy , and to good purpose . if we therefore doe onely take the extremity , we take onely one part of their intent , and shew our selues vnwise , and shallow witted , who cannot see the wisedome , which they closely concealed , in wise and christian pollicie . he is not worthie the name of a lawyer , at least of a christian lawyer , much lesse worthie the place and seat of a iudge , who knoweth not this . for if the law contained not both these , it were vnrighteous , and so no law . for mitigation is for the good man , and extremitie for the euill , the carelesse , and vnconscionable man : if there were no extremitie , how could the euil man be kept within compasse ? and how should the poore honest man liue , if there were no mitigation ? so then , it is warrantable by the word of god , and good conscience , that extremitie should be in force , and should stand by law , but so as it alwaies admit of mitigation , whē neede is . let therefore our conclusion be , to exhort euery man , into whose hands is put the execution of lawes , to shew himselfe as wise , in executing them , as were our forefathers in the making of them : that is , as well to regard the mitigation which is concealed , as the extremitie which is expressed : so shall the lawmakers wise intent be performed , publike equitie preserued , and much iniustice and hard dealing preuented . now in regard of this , that hath beene deliuered touching publike equitie , lawyers must not thinke , that i haue gone beyond the compasse of my calling , and encroched vpon their liberties . for they are to know , that the laws of men , are policie , but equitie is christianitie . now christianitie was , before there were any laws of men : and therefore they must be ordered according to the rules of christianitie . againe , diuines must take lawyers aduise , concerning extremitie , and the letter of the law : good reason then that lawyers take the diuines aduise , touching equitie which is the intent of the law . moreouer , their law is but the minister of equitie ; but our law the word of god is the fountaine of equitie : therefore the principall rules of equitie , must they fetch from our law : considering that law without equitie , is plaine tyrannie . lastly , in the first christian commonwealth that euer was , namely , the iewes , the diuines , that is , the priests of those daies , were the onely lawyers : for their positiue lawes were the iudiciall lawes , giuen by god himselfe , whose interpreters were the priests and leuites . if therefore , once the diuines had so much to doe with positiue lawes , it may not nowe be thought amisse , if they giue aduice out of the word of god , touching the equall execution of the lawes of men . and so much touching the doctrine of publike equitie , grounded vpon the word of god. now followeth the second kind of equitie , called priuate ; namely that , which is to be exercised betwixt man and man , in their priuate actions . but ere we goe further , some may demande the difference betwixt publike and priuate actions . priuate actions of men are such , as are practised amongst men , without any helpe of the lawe : as contrariwise , publike actions are such , as cannot be performed but by the helpe of the lawe , and the hand of the magistrate . wherevpon it followeth , that publike actions may be betwixt priuate men , and priuate actions betwixt publike persons : there is a publiknes and a priuatenes ( as i may tearme it ) both of men and actions . a man is priuate , vntill he be exalted vnto some authoritie , in church or commonwealth : then he is a publike person . an action is priuate , as long as it is begunne and handled betwixt two men , and needeth not the publike voice , nor censure of the law to determine it , and then it is publike . for example : a magistrate may haue dealing with an other man , or two magistrates together . if they determine it together betwixt themselues , it is a priuate action , because they doe it , not as they are magistrates , but as they are men : and so there is a priuate action betwixt publike persons . so a priuate man no magistrate , may haue a trespasse , a debt , a forfeiture , or any other action or demand against another man : wherein ( because he cannot come to a reasonable and equall ende , by priuate meanes ) he craues the helpe of the law , and the voice of the magistrate : and so here is a publike actiō betwixt priuate men . now this vertue of equitie respecteth not the publiknes or priuatenes of the persons , but of the actions : therefore as that is publike equitie , which is exercised in the determining of publike actions , which come to the iudgement of the law : so that is priuate equitie , which is practised in the managing of priuate actions , which are begun and concluded priuately betwixt man and man , and neuer come to publike hearing , nor triall of the law . now let vs come to search more neerely into the nature of this vertue . priuate equitie is a moderate , euen , and equall carriage of a mans selfe , in all his priuate wordes and deedes , towards all other men , and all their words and deedes . first , i say , it is [ a moderate carriage ] of a mans selfe , that is , betwixt both extreames , neither bearing all things , nor reuenging euery thing . secondly , i say towards all other men : wherein i comprehend all men , & all sorts of men : husbands , wiues : magistrates , subiects : teachers , hearers : masters , seruants : parents , children : men , women , neighbours in townes , fellows in societies , in seruice , in labour . in a word , none are excepted , who any way doe liue or conuerse together , but of them all it is true , that if there be not a moderation , and a forbearance one of another , there can be no peace amongst them , but their liues shall be all ( as it were ) a hell vpon the earth . seeing therefore , the necessitie and excellencie of this vertue is such , that the due practise of it is the ornament of families , and societies , and the comfort of a mans life in this world ; let vs enter into more particular consideration thereof . priuate equitie hath foure degrees , or principall duties . first , to beare with naturall infirmities . secondly , to interpret doubtfull things in the better part . thirdly , to depart from our owne right sometimes . fourthly , to forgiue priuate and personall wrongs . of all these briefly , and in order . the first dutie of priuate equitie , is to beare with the defects and infirmities of mens natures , with whome we liue , as long as they breake not out into any great inconuenience , or enormitie . these infirmities are manifold : as for example : frowardnes or morositie of nature ; bastines ; slownes of conceit ; dulnes of wit ; suspitiousnes ; desire of praise , and such like . these and many other naturall infirmities , must a christian man beare and tolerate patiently , in those with whome he conuerseth , as with his wife , his child , his seruant , his friend , his neighbour , &c. and so long must he beare with them , as they are kept within a meane , and breake not out into extremitie . of these the holy ghost speaketh , prou. 19. 31. it is the glorie of a man to passe by an infirmitie : that is , if he seeth in his brother weakenesses of nature , which doe not arise from setled malice , or cankred corruption , it is a mans glorie and praise , alwaies so farre to moderate himselfe , as not to see them , nor to take notice of them , at least not to be mooued , nor disquieted at them : and oftentimes , so litle to regard them , as though they were not done . to this end saith the apostle , 1. cor. 13. loue suffereth all things , that is , all things that may be borne with good conscience , & are done by them whome we loue . now any thing may be borne with good conscience , which is either so priuate , or so small , that the wrōg is onely ours , and no dishonour thereby ensueth to gods glorie , nor ill example to the church : all such things loue suffereth . and indeede it is the propertie of true loue , to passe by many wants : and the more that a christian is rooted in true loue , the more infirmities will he passe by , in them whome he loues : he setteth no limits to himselfe , how many or how long to beare , but euen all that are infirmities of nature : many hard words , many angrie fits , many needles surmises , many vnkindnesses , will he put vp , and ( as it were ) not see them , whose heart is possessed with true loue , wisdome , and the scare of god : and thus must euery one doe that will practise christian equitie . for this is a mans glorie , and commendation . let vs lay this doctrine neerer to our consciences , by cōsidering the nature of this vertue in some few examples . a man hath a wife , or a woman a husband , in whome there is the feare of god , and honest and faithfull loue , but he or shee is subiect to anger or to hastines , or to an austeritie in their behauiours , or it may be it is not in their natures , to practise those outward complemēts of kindnes , which others can doe with great facilitie . these and such like , are but weaknesses of nature , in them that feare god : therefore must loue couer them and beare them , and oftentimes not take notice of them ; and the rather , because he or shee that hath not such , hath either the like or greater weaknesses , all which if one forbeare not in another , it is not possible to liue in peace and comfort . but if this part of equitie were practised , it is scarce credible , how much it would augment the happines , and adde to the comfort of them , that are married . againe , a man hath a seruant carefull and willing ynough to obay and please his master , also trustie and faithfull : but he is slow in his busines , and doth not dispatch things appointed him , to the minde of his master , not so speedily , not so readily , nor with that facilitie , as his master requireth . what is to to be done in this case ? to see it , and alwaies to checke him for it , and to gall and gird him with it , and euer to be casting it in his teeth , and threatning him for it , is the extremitie which here the apostle condemneth . the equitie then in this case to bee performed , is , in consideration that it is not a fault of malice , but of nature , not of idlenesse , nor carelesnesse , but of a naturall weakenesse , the master must gently tell him of it , and priuatly and seldome : and aduise him , what are the best helps for nature in this case . and though he see not that speedie amendment , which he desireth , yet is he to beare with him , as long as he is trustie , diligent , dutifull , and willing , and for those so many good properties , he must beare with his wants , and not be too sharp , either in reproouing , or in correcting him for them . in the the third place : a man hath occasion , to confer often with another man , by reason that they are neighbours , or speciall friends , or of the same calling , and course of life : but one of them is hastie , and soone angrie , and it may be in his talke , either for the matter or the manner of it , he cannot but shewe his anger . extremitie in this case is , for a man to deale roughly with him , to contradict and crosse him , to denie what he saith , to stand stifly to our our owne opinion , & to be angrie againe with him . but on the other side , christian equitie teacheth a man not to see it , nor take notice of it , nor to be angrie againe , nor to checke him for it ; but to put it off by gentle words , soft demaundes , and other talke : and to yeild to him , as farre as a man may doe , in good conscience , without betraying of the trueth . and by the way , in conference hold it alwaies for a rule of christian wisedome , and priuate equitie , neuer to sticke stiffely to any opinion , vnlesse it be in a plaine trueth , and of great moment . now thus doing to our brother , and sparing his weaknes , and continuing on our speech , as though we sawe not that he was angrie : hereby the conference holds on , and loue is continued as afore . but if contrariwise , we take the aduantage of his infirmitie , and display it , and rub him for it , if we be as short as he , and stand stiffely vpon points , then the conference is broken off without edification , and heart-burning riseth betwixt them , in stead of true loue . thus we see in these examples , how in a christian moderation , we are to beare , and to forbeare the naturall weakenesses of our brethren , if we purpose to liue in any comfort with them in this world . yet this forbearance must be with two conditions . first , that these wants be wants of nature , not of malice , nor of old , rooted , setled , and cankred corruption . secondly , if they whome wee forbeare , containe thēselues within conuenient bonds , and doe not exceede , nor breake out into any outrage , or extremitie : for then they are not to be forborne , but to be tolde , and reprooued for them , and a mans dutie is not to winke at them , but to take notice of them , and to shewe open dislike of them . but in as much as these are wants of nature , as it is infirmitie in the one to shewe them , so it is the glorie and praise of the other , to pardon them : yea it is a token of wisedome , and good gouernment , and a signe that a man is a louer of peace , and consequently of religion , and of god himselfe , to passe by them . the practise of this dutie , maintaines peace in kingdoms , countries , states , cities , colledges , families , and all societies of men . thus much for the first dutie . the secōd dutie of priuate equity is , to constru & interpret mēs sayings that are doubtfull , in the better part , if possibly it may be : this is to be vnderstood of all men , though they be our enemies and this must a man do , if he will liue in peace in this world . our nature is giuen to take men at the worst , to depraue mens deeds and words , & to peruert them to the worst sense , that may be : and this is commonly the cause of debate and dissention in the world . but the dutie of christian equitie is contrary hereunto ; namely , to thinke the best they can of all men , to construe all doubtfull actions in the better part , and to make the best sense of all doubtfull speeches , if we haue any probable reason to induce vs to it . the apostle makes this the propertie of loue . 1. cor. 13. loue thinks not euill , that is , not onely then , when there is manifest and good cause to thinke well , but when it is doubtful , if it may by any meanes haue a good meaning , if by any means , it may be well thought of , loue will make a man thinke well of it : & the more specially a man loues another , the more equally , indifferently , and christianly , will he interpret all his sayings and doings . the want of this dutie , and the practise of the contrarie , is the cause of more troubles , tumults , garboiles , fallings out , and heartburnings , in kingdomes , countries , societies , and families , betwixt man and man , then any one thing in the world besides . dealing thus with the wordes of christ cost him his life : for when christ said , destroy this temple & i will build it in three daies , they interpreted it of the temple of ierusalem , when as he meant of the temple of his bodie . and the wrong and sinister interpretation of dauids ambassage , by his neighbour king hanu● , was the cause of that great war betwixt two mightie kingdomes , the israelites , and the amonites , which cost so many thousands their liues . for when dauid sent embassadours to comfort him after his fathers death , he and his wicked counsellers interpreted it , that he sent spies , and intelligencers , to find out the weaknesse of the land . it cannot be spoken , what broiles , hurliburlies and confusions in kingdomes , what contentions in eommon-wealthes , what factions and diuisions in colledges & societies ; what disquietnesse in families , what vnkindnesse and falling out amongest old friends , and what separation euen amongest them that should be neerest , are daily in the world , by reason of this sinister interpretation , of mens words and deeds . we therefore that doe professe our selues the children of peace , must learne to make conscience of this , the due practise whereof , is the conseruation of peace . and further in this dutie , one thing more is to be remembred , namely , that we must not giue too sharpe a censure , euen of the open and manifest euill sayings , or doings of our brother : we must not iudge them to be done carelesly , when it may be they are done ignorantly : nor deliberately , when it may be they are done rashly : nor presumptuously , when it may be they are done vpon infirmitie : nor to be done vpon hatred or malice to vs , when it may be they are done for an other cause : nor may we iudge an euill thing , to be done for want of conscience , when it may be , it is done for want of heedfulnesse : but alwaies we must remember , to make the best we can , euen of another mans infirmities . and as , if our brother doe well , we are to acknowledge it , and commend him for it : so if he doe amisse , we must not make it worse then it is . but the world is farre too blame herein : for they can extoll their owne well-doing , and twentie waies excuse their euill doing : but as for other men , they can debase their well doing , and aduance their euill doing ; nay it is a common thing , to make a badde man worse then he is , and to speake of an euill action , and of mens faults worse then they are ; yea to speake worse , euen of ill men then they deserue . but it is flat iniustice , not onely to speake euill of that that is good , but euen to make an euill thing worse then it is . many cases there are , wherein a man is bound , to make the best he can , of a bad action : but to make it worse then it is , there is no case , wherein a man may doe it , without plaine iniurie to his brother . if any man replie , and say , i am not to spare my selfe , nor excuse my owne faults , but to iudge as hardly of my owne sayings and doings , as they deserue , why then should i not also doe so to another ? the answer is readie . because a man knoweth not another man , so well as himselfe . words and deedes are knowne to other men , but a mans heart is knowne to himselfe alone : therefore for thy owne sayings and doings , thou art also able to iudge of thine owne heart , and of thy purpose and intent in so speaking and doing : but of another mā , thou canst say he spake or did thus or thus : but his heart , his purpose , & intēt in so doing , thou canst not iudge : & therefore thou maist not iudge so sharpely of another mans sayings and doings , as of thine owne . to make an ende of this point : in the performance of this dutie , two cautions must be remembred : first , that we speake not of continued courses , in doing or speaking euill , but of particular speeches and actions : for not an action or a speech , but the course of life shewes what a man is : one euill speach or action may be excused , but a continued course in doing or speaking euill , may be by no meanes coloured or excused . secondly , we speake not of manifest & publike enormities , as of treasons against the prince or state : for therein it may be dangerous to the prince , and hurtfull to the state , to haue any thing coloured , concealed , or excused . in such cases , we must set aside our dutie to our brother , and remember our dutie to the head and whole bodie : and better it is , that one member be cut off , then that the whole bodie perish : but we speake of priuate euill words or deeds , the euill and hurt whereof redoundeth to priuate men . and in them we speake not of manifest , grosse , and palpable crimes , wherein not only the action is plainely euill , but the intent also : for to excuse or conceale , or to extenuate such , is to make our selues accessarie to the euill of them . but we speake of doubtfull words or deeds , wherein either the action it selfe , or at the least , the intent of it , may receiue a likely excuse , and a probable interpretation of good . and vnto these two cautions , adde thus much further , that the practise of this dutie , for the most part ceaseth , when the minister is to worke vpon the conscience of an impenitent or a presumptuous sinner : for then he is not to moderate or mitigate , to colour or excuse , to lessen or extenuate his sinnes , but to speake of sinne as it deserues , and to lay out his sinnes in their owne colours , that so he may humble him , and cast him downe . but out of these three cases , this dutie lieth vpon all men , at all times to interpret euery thing in the better part . so then the conclusion of this second dutie is this : actions apparently good , are to be commended , doubtfull are to be construed in the best sense , apparently euill are to be made no worse then they are , but rather to be excused , and let a man alwaies rather speake too well , then too euill of another man , & rather speake better , then worse then be deserues and rather iudge too mildlie and mercifully then too sharply : for if a man be deceaued either waie , that is the safer waie wherein to be deceiued : thus to do , is to performe that christian equitie which is here commanded , and to maintaine peace which is the comfort of a christian life . and thus much of the 2. dutie . the third dutie and degree of priuate equitie is , in sundry cases to depart from a mans owne right : that is to yeild oftentimes in such things , wherein by lawe he might stand ; and oftentimes to forgoe such things , which by law he might require . without this equitie , iustice and peace cannot stand . christ our sauiour , gaue a notable example hereof in paying toll : math. 17. 27. christ needed not to haue done it , nor could any lawe haue compelled him to it , yet because he would not trouble the publick peace , nor giue them occasion of contention , he yeilds from his right and paies them toll : al christian men must learne by his example , not to stand alwaies vpon their right , if they will continue peace in the church of god. it is not sufficient in christianitie , nay it is a very wicked speach , which we often heare men speake . it is my right and therefore i will not loose it : so might christ haue said , and if you looke the place , you shall find , that he first of all argueth the case , and concludes that he is free , and not bound to paie , and yet saith christ , rather then i will offend them , or giue them cause to thinck worse of me , or my doctrine i will paie it . euen so must a christan man , in many cases go from his right , and that for the maintenance of publick peace in the common wealth , and of priuat peace one man with another . for the maintenance of publick peace , thus must men do in publick conferences , as in parlaments and counsels , and such like generall assemblies ▪ wherein the seuerall opinions of men are to be deliuered , and thus must men doe in bonds , forfeitures , borrowing , lending , loosing , finding , buying , selling , in leases , fines , rents , and all manner of bargaines . and for the maintenance of priuate peace , men must in their most priuate actions , one yeild to another in such things , wherein they might stand , and oftentimes be contented to loose that , ●hat is their owne ; and in conferences must a man oftentimes , suffer himselfe to be crossed and ouerthwarted in that , of which he is most certaine , and to grant that to be , which is not , and that not to be which he knowes to be , if the matter be of small moment , and concerne not religion nor the state : many such things must a christian man put vp daily , at the hands of his brother , for the maintenance of peace and loue amongst them . this is a doctrine little knowne , and lesse regarded in the world ▪ for its a generall opinion that a man may take his owne , and may lawfully stand vpon his owne right , ( which if it be ment generally in all cases , is most false ) nay this is a commō speach of all men , i demaund but my right , and i will not loose my right , and this is thought a reasonable speach , and he is esteemed a good man , who takes no more then his right : for oftentimes men stand so strictly vpon their right , that they go further then their right reacheth . but this is a very carnall practise , and controlled by the scripture , and by the example of christ , as we heard afore . but if any man obiect , that the example of christ is not to binde vs , because he is the mediatour , and therefore was to performe extraordinary obedience ? i then answer , that not onely christ , but other holy men , haue practised this duty , for he payeth toll not only for himselfe , but for peter also . and there is a notable example of this dutie in abraham , who when his brother lot and his sheapheards could not agree , was content to depart from his right : for whereas he beeing the elder , might haue chosen first , he notwithstanding , stands not vpon that , but bids his brother lot choose whether he will , and he will take what he leaueth . a most equall , christian , brotherly part of that holy abraham , whose faith is so much commended in the scriptures . if we therefore will be called the children of abraham , then must we be followers of him in his workes , and namely in this , we must oftentimes depart from our owne right . in the practise of this dutie , one caution onely must be remembred , namely , that we must distinguish of anothers right and our owne . in thy owne right thou maiest yeild , but when thou art to deale for another man , thou must not yeild too much , nor be too lauish of another mans right : but this caution holdeth especially , whē the cause is not ours , but gods , or his churches , for when it is such a trueth , which directly concerneth the honour of god , or the good of his church , thē must a man take heed he yeild not , without warrant from gods word . for as it is equitie , often to yeilde thy right , so to yeilde in gods causes , is to betray the trueth . if therefore thou maiest not giue another mans right frō him , without his cōsent , much lesse maiest thou without warrant from god , yeild any thing at all of his right from him . this dutie therefore is to be performed in actions that concerne our selues , and wherein the losse is not gods , or his churches , but our own . but it is lamentable to see many men , howe lauish they are in giuing from god , and care not how much they loose of his glorie : but stand most strictly vpon their owne points , and will not yeild one inch , nor loose one foote of their owne right . and from hence come so many suites in law , and other brabling contentions in the world , all which , or many of them , might be staied , if men had but consciēce to practise this christian equitie , to yeild one to another , in matters of their owne , and of small moment : & it is certaine , that if men in the world were not perswaded , some by religion and conscience , some by naturall reason , and pollicie , to practise this dutie , it were not possible for the societie of men long to continue vpon the earth . so much for the third degree . the fourth and last degree of priuate equitie , is to forbeare and to forgiue wrongs and iniuries done vnto vs in word or deed . the scripture is plaine for this , and so is naturall reason , which teacheth , that euery one that beares the name of a man , should forgiue another , because he beeing a man , may deserue and stand in neede of the same himselfe , and therefore is to doe as he would be done vnto : but especially a christian man , who lookes for forgiuenesse at gods hand , for his owne sinnes , must needs forgiue his brother . so that to a christian man , there is a double bond or reason , to tie him to this dutie . one is , as he is a man , therefore must he forgiue him that offends him , that so another man may also forgiue him , when he offendeth . for there is none , but beeing a man , and liuing amongest men , he must needs offend . another more forcible reason is , as he is christian , therefore must he forgiue , because else , how can he in reason demaund or praie for forgiuenesse at gods hand for many thousand offences of his owne , and those exceeding great , when another man cannot obtaine forgiuenesse at his hands , for a fewe small offences . this dutie is of greater necessitie then all the former : for vpon the practise of this , depends the preseruation of peace : but where this is not practised , there is no religion , no conscience , nor saluation : for where there is no forgiuing of another man , that man is not forgiuen at gods hands . and he whose sinnes are not in christ forgiuen , and taken away , that man is in the state of damnation , and till he be forgiuen , he can neuer be saued : but he can neuer be forgiuen , till he forgiue his brother : and so it is plaine , that euen saluation it selfe , in some sort , depends vpon the practise of this dutie , yet not as a cause , but as a signe , or an effect of saluation . for this is not true , that euery one who forgiues is forgiuen of god , but this is true , that whosoeuer is forgiuen of god , will forgiue his brother . so then , neither in reason , nor in religion , can a man looke for forgiuenesse himselfe , vnlesse he make conscience to forgiue another . yea god hath made euery man a iudge in this case , to condemne himselfe , if he doe it not , when he praieth euery day , that god would forgiue him euen so , as he doth forgiue others . yet in this dutie of forgiuing outward iniuries , two cautions are to be remembred ● . that there is a time , when a man is not to forbeare and suffer , but may stand vpon his guard , and defend himselfe from the iniurie : and that is , when his life is indangered , as when a man is assaulted by a theife , or by his deadly enemie , who seekes his life , and can haue no helpe , he is in that case to helpe himselfe , when he must either kill or be killed , then reason and religion biddes him defend himselfe : & being in that case , that a man cannot haue the magistrates helpe , that beares the sword for his defence , gods puts for that time the sword , into a mans owne hand , and makes him a magistrate for that time , and occasion . for in cases of such extremitie , god allowes euery man to be a magistrate , not onely to defend himselfe , but euen to kill his enemie , if it be impossible , any way els to saue his owne life : and this defence of a mans selfe , hinders not the dutie of forgiuing , for so farre must a man forbeare and forgiue , that he be sure to defend his owne life . in the second place , though a man forgiue the iniurie and wrong done vnto him , yet may he safely in some cases , goe to lawe for recompence of that wrong . it is a deuilish opinion in the world , that a man cannot goe to lawe , and be in charitie : we must knowe , that a man may goe to law , & yet be in charitie : for to forgiue the malice , and to sue for recompence are things indifferent ; it is not so much charitie , to forbeare the recompence , as it is to forgiue the malice . if therefore a man forgiue not the malice , he is out of charitie , but he may sue for satisfaction , and be in charitie . the scripture forbids not mens going to lawe , but tels them how they should doe it : lawe is not euill , though contentious men , and vnconscionable lawyers , haue vilely abused it : but it gods ordinance , and may lawefully be vsed , so it be on this manner . first , it must not be for euery trifle , euery trespas , euery ill worde ; but in these cases , a man is both to forgiue the malice , and to remit the recompence , because he is little or nothing at all hurt by it . for example , a poore man steales a little meat from thee in his hunger , let the law take hould on him , but pursue thou him no more for it , then by the law thou needs must ▪ againe thy neighbours cattell doth trespasse thee , thou must not go to lawe for it , the malice be it more or lesse , thou must forgiue in christianitie & for conscience sake , and the damage is so small , as that therefore thou maist not go to lawe for it . for the law is abused , in beeing executed vpon trifles , and those lawyers shame themselues , and dishonour their profession , who are willing that euery trespasse of sixpence damages be an accion in the law ▪ this is one of the causes of the base and vile names , that are giuen to the lawe and lawyers in these daies , because the law is imployed vpon sueh trifles . and it is to be wished , that the supreme magistrate would take order to restrain this generall euil : that contentious men & vnconscionable lawyers might not conspire together , to pester the law with these trifles : and though men be so vnconscionable , as to run to the law for euery trespasse , yet should lawyers be so conscionable and so wise , as they should driue them from the law againe . thirdly , thy neighbour giues the ill woords , raiseth or carrieth euill tales of thee : equitie is , not to go to law for euery euill woord , but to consider that for the malice , thou art to forgiue it , and for the damage it cannot be great , because many mens tongues are no slander , neither art thou any thing worse for it , especially when he dare not stand to that he hath said , as for the most part they do not . the second caution in going to law , is that it must not be the first but the last meanes of peace . law is a kind of warr , as therefore warr is to be the last meanes of publick peace , so should the law be the last meanes to be vsed , for the attaining of priuat peace . all meanes must be tried , ere thou goe to lawe , and if none will serue , then is the law ordained for thee , whereby to recouer thy right and to maintaine equitie , for as to go to law for a trifle , or at the first , is extremitie , and so iniury : so to go to the lawe , for a cause sufficient , and after other meanes vsed in vaine , is iustice and equitie , and no extremitie . here therefore let all christians learne , how to go to law ; and the rather i do vrge this point , because the law is notoriously abused : and it is almost incredible , what infinit sommes and masses of money , are daily spent in it most vnnecessarily : insomuch as the lawyers do exceed in welth , any other sort or calling for men in this whole realme . for reformation whereof , let men but learne , and practise the two former rules : 1. lawe is not ordained to be a iudge of euery trifle : it is a shame to our lawe that men be suffered in the common wealth to arreast each other for debts of small value , so as tenne times , and otherwhiles twenty times as much is spent , for the recouery of them as the principal is . are not we a christian commonwealth ? why then haue we not the wisdome to appoint another , an easier , and a directer waie for the recouery of such debts , and if there be no other way , why doth not a christian man stay for it , or loose it rather then goe to law for it ? it is a shame for our nation , that there should be at one assises ouer england , so many hundreth actions of trespasses , wherein the dammage is little or nothing . to reforme these is a worke worthie of a prince , and euery man should put to his helping-hand to it . secondly , let law be thy last remedie . this rule controlls another foule misorder in our land . men are sued , when they would gladly compound : when they would willingly satisfie by priuate order , they are compelled to answer by law . and yet there is a worse thing then this : the law which should be the last , is not onely made the first meanes , but whereas it should be open and publike , it is vsed as a close & secret meanes : it steales vpon men ( as the phrase is . ) for men are sued afore they know , and great charges come vpon them , ere they are told of it , by them that sue them . is this equitie ? yea is it not rather extremitie ? and yet ( alas ) how commō is it in most places . let therefore euery christian man , remember his lesson here taught by the apostle , let your equitie be knowne to all men . but it seemes then , will some say , that men may not goe to lawe . i answer , thou maiest goe to lawe , though not for trifles , yet for things of waight , as for the pursuit of a notorious theife , to his due and iust triall : for the title of thy lands : for the recouerie of thy iust and due debts of value : and of thy childs portion : for the making straight of great accounts , for the triall of thy good name , when thou art so slaundered , and by such , as that thy credit is publikely indangered : for these and such like causes , thou maiest goe to law , whē by other more easie meanes , thou canst not procure a reasonable satisfaction . for then it is vnlawfull to sue for the greatest cause in the world . the trueth of all this doctrine doeth paul teach the corinths , whome he reprooueth of three faults . 1. that they went to lawe before heathē iudges . 2. for euery cause . 3. they vsed no priuate meanes of satisfaction , but ranne to the lawe at the first . the first of these cannot be our sinne , for we haue no heathen iudges , in as much as our state and gouernment , by the mercie of god is not heathenish , but we haue a christian commonwealth . but the other two are the generall sores of this land ; let vs therefore labour to heale them and to couer our shame : let vs remember that not extremitie but equitie becomes a christian ; and let euery man take heed of this , as he would be knowne to be a christian : for the knowne badge of christianitie is mercifullnes : the more mercifull the better christian. for he hath tasted deeper of gods mercies to himselfe , and therefore he is mercifull to his brother , and the worse christian , the lesse mercifull , for he neuer felt gods mercies to himselfe , therefore he cannot be mercifull to his brother . now to go to law for euery trifle , or to steale lawe vpon thy brother , or to sue him before thou offer him peace , it argueth a hard hart and vnmerciful , and farr from this dutie of forgiuing : but to be loath to go to lawe , and to put it of as long as may be , and first to giue warning , and to offer peace , and not to doe it , but in matters of weight , it argueth a mercifull heart , and such a one as is readie to forgiue , and such a one in whome the spirit of god doth dwell . and thus i hope i haue opened this dutie of forgiuing , and forbearing , in such sort ; as a christian may see how to practise it , with comfort to his conscience , also without any great losse in this world , or hurt to his estate . and thus much for the foure seuerall duduties and degrees of priuate equitie . now hauing opened the nature & kinds of christian equitie , let vs proceede further in the text . let your equitie ( saith the apostle ) be knowne to all men . the words import ; that it is our dutie , not onely to knowe this vertue and the nature of it , and to be able to talke of it , but in all our affaires publike and priuate , and in all our dealings with men , so to put it in practise , that men may see it , and that it may be knowne to other men : and that they may be able to auouch for vs ; that our dealing is vpright , equall , and indifferent , ioyned with equitie and moderation , and free from extremitie and oppression : this is the meaning of that which we are here cōmanded by the apostle . and the reason why the apostle vrgeth vs to make it known , is , because there is a priuie hypocrisie in our natures , whereby we are giuen to make shew of more then is in vs. against which vice we doe truely labour , when we labour to make our vertues manifest and knowne to the world , that so the tree may be knowne by his fruites : he is a holy and religious man , not who knoweth , and can talke well , but he whose religion and holinesse is knowne in the world , and seene of men : he is a mercifull man , of whose mercie men doe taste : so he is an equal & vpright mā , whose equitie is felt , & found by thē who deale with him . let therefore our actions with men , testifie the vertues of our heart , that mē who liue with vs , and deale with vs , may be able to say for vs , that we are possessed with those vertues ; for this is to be truly good , not when a man can speake well , or tell of his owne goodnes , but when other men see it , feele it , and speake of it . hitherto of the meaning of the words . nowe that which was pauls exhortation to the philippians , shall be mine to all true christians : let your equitie be knowne to all men . you haue learned what it is , and howe it is to be practised : it nowe remaines , that we content not our selues , with the bare knowledge , but take notice of it , as of a doctrine belonging to vs , and put it in practise all our dealings , publike and priuate , yea and make it manifest to the consciences of all men ▪ good and bad : so that euery man , with whome we deale , may taste and feele of our equitie , and be able to testifie of vs , that equitie beares rule in all our actions : thus if we doe , we are christians not in name , and profession onely , but in deed and truth . and to perswade vs all to this holy duty , let vs vse some fewe reasons to inforce it : and amongst all the reasons that might be brought , there is none better , then this here vsed in the text ( the lord is at hand . ) but before we come to speake of it , let vs consider of one other , which doth most naturally enforce this exhortation : and it is this . god sheweth most admirable equitie and moderation towards vs , therefore ought we to shew it , one towards another : it is the reason of the holy ghost , be yee mercifull , as your heauenly father is mercifull . wonderfull is the moderation , that god sheweth to man , & it appears especially in foure things , whereof two belong to all men , and the other two concerne his church . the first action of god , wherein he sheweth great moderation towards all men , is this . a lawe was giuen to our first parents , eate not of this tree , if you doe , you die for it : and that a double death , both of body and soule . but they ate and so brake the lawe , and thereby did vndergoe the penaltie annexed ▪ by force and vertue whereof , they should haue died presently , the death both of bodie and soule , and this had beene no extremitie but iustice , for this was due vnto them by the iustice of that lawe , which was giuen them . but nowe , behold gods equitie , and moderation of the iustice of that lawe , he strooke them not presently , as the tenour of the lawe , and their desert required , neither with the first nor second death , but deferres the full execution , laying vpon them ( for the present ) a lesse punishment , namely a subiection to the first death , and a guiltinesse of the second , that is , of damnation . beholde a marueilous mitigation : by the tenour of that law , their bodies and soules should both haue presently died , and beene cast into hell , but god in mercie suspends and deferres the execution of it , and onely strikes adams body with mortalitie , whereby he was subiect to the first death , and his soule with guiltinesse , whereby he was subiect to the second death : by which mitigation it came to passe , that as adam by his repentance , afterward quite escaped the second death , so he tasted not of the first death till nine hundred yeares after . if a prisoner counts it a mercifull fauour of the prince , or the iudge , when after his iudgement to die , he is repriued but one yeare , then what a mercifull mitigation was this in god , to repriue our first parents for so many hundred yeares ? this was the first action of gods mercie to man , and this concernes all mankinde generally , but especially adam and eve. but the second doeth more neerely concerne all men . so soone as man commits any sinne , euen then is he guiltie of eternall damnation , because he hath broken the law : for the curse of the lawe , is not onely a guiltinesse , but a subiection to the wrath of god , presently to be inflicted vpon the sinne committed , without any intermission : so that so oft as a man sinneth , so oft doth he deserue to be plunged soule and body into hel , without beeing spared one houre . if therefore the lord did cast ten thousand into hell in one houre , he did but iustice , for so the lawe requireth : but see the mercifull moderation of the lord : thogh we deserue euery houre to be cast into hell , yet is euery houre and minute of our liues , full of the mercie and moderation of the lord : so as though our sinnes crie for damnation presently , yet god staieth his hand , and doeth not execute the sentence of damnation vpon the sinner , instantly after his sinne , no not in one of ten thousand , but spareth euery man many yeares , some more , some lesse , but all more then their sinnes deserue , or the lawe requireth . we often reade , and alwaies finde , that god heares the crie of sinners : but we seldome reade , that god heares the crie of sinne , for if he alwaies heard it , when sin cries for vengeance to him , he should turne vs all into hell in one houre : this is a wonderfull patience and moderation in god , and yet behold a greater . for whereas we by our sinnes , doe euery houre plunge our selues into hell , as a man that violently castes himselfe into a gaping gulfe : see gods wonderfull mercie , we thrust our selues in , and he puts vs backe : he staieth vs with his own hand , and so keepes vs out . see what a sea of mercies the lord doth power vpon man : for how can that but be an infinite sea of mercies , which is shewed to so many thousands of men , so many thousand times in one houre . if his mercie did not moderate the extremitie of his lawe , there should not be one man left vpon earth , but all in one houre cast into hell : but god staieth his iustice , and staieth his lawe , yea stayeth vs , who our selues would execute the law vpon our selues and so cast our selues into hell , hee keepes vs out and giues vnto vs a longer time to repent . and this is true in all men : to some , he giues longer , to some shorter , but to euery one some , where as the law giues not one houre to any man , nay the law is so far from giuing time torepent , that it admits no repentance at all , no though a man should sinne but once , and instantly after that one sinne , humble himselfe in repentāce and craue fogiuenes , the law will not accept him to fauour , nor yeild forgiuenes , nor allowe his repentance : for the law can do nothing but this : either iustifie and reward him that fulfills it , or condemne and punish him that breakes it , further then this the law by it selfe goeth not . it is the gospell which commandeth vs , & teacheth vs to beleeue and repent ; and to the gospell are we beholding for accepting our repentance , which the law would neuer doe : which indeede is so farre from accepting repentance , as it neuer intendeth nor aimeth at repentance directly in it selfe : and therefore in it selfe , it is worthily called the ministerie of condemnation . so then behold a most straight law , and a most mercifull god : so straight a law , as ( if that mercy were not ) it would neuer giue vs one houre to repent in , nor receiue vs to fauour though we repented presently , but presently vpon our sinne cast vs into hell . o therefore tast and see how good and gratious the lord is : the law cannot haue his extremitie , nor the deuill his will vpon vs , who is the iayler of the law ; and is malitious , though the law be iust : and so by the extremitie of the iustice of the one , & the extremitie of the mallice of the other , no man should liue one houre in the world , were it not for the wonderfull mercie and mittigation of god , who contrary to the course of the law , both accepteth men when they repent , and giues also time to repent , and thus hath god done , as in the beginning with adam , so in all ages : to the old world , after many preachers sent , and many hundred yeares patience , and many thousands of sinnes ripe for vengeance , yet god giues 120. yeares more : o how many millions of sinnes did they commit against him in that time ? and yet had they repented at the last , they had beene saued , but all was in vaine , and therefore in the end god sent a flood , and swept them all away . euen so , and more patiently hath god suffered vs , in these latter daies . but how comes it to passe then , will some say , that we haue not a flood as well as they ? surely because his mercie was great to them , but wonderfull to vs , we are as euill as they , yea if we iudge aright , and consider duely all circumstances , our sinnes are farre more , yea farre more hainous then theirs were : so that we deserue a flood tenne times more then they did , and if god dealt but iustly with vs , where he brought one vpon them , he should bring and hundred on vs : and if iustice bare the sway , she should vs sweepe away , one generation after another , with a continuall flood . but marke the moderation of god , more to vs then to them , who deserue worse then they . he gaue vs not an hundred and twentie , but many hundreth yeares , and brings no floods of iudgements , but spares vs from yeare to yeare , and from age to age , that so we may either repent and escape hell : or when our time is come , drowne our selues in damnation , and so be the principall cause of our owne destruction . it may not vnfitly be noted in this place , that sometime god may be said to cast a mā into hell , and sometime man himselfe . god throwes a man into hell , when for some monstrous and contagious sinne , he takes away a wicked man in the midst of his wickednesse , by some suddaine iudgement , and so sends him to hel . but a man plungeth himselfe into hell , when god giues him leaue to liue , and libertie and time to repent , but he continueth carelesly in his sinnes till he die , and so casteth himselfe violently into damnation . nowe such is the mercifull moderation of god , that for one man whome he casts into hell ( as he did iudas presently vpon his sinne ) a hundred wicked men cast themselues into hell , abusing that time and libertie , which he gaue them to repent in , and so bringing vpon themselues swift damnation . let euery man therefore euery day of his life , when he considereth the thousands of sinnes that are committed that day , and seeth no flood of water , fire nor brimstone to come vpon vs , let him wonder at gods mercie , and say with the prophet , it is the lords mercie that we are not consumed . furthermore , this moderation of god to all men , hath another branch . euery mans ill conscience is to him like the fire of hell , and doubtlesse the torment of conscience , is a part of the very reall torment of hell : now if euery man had but iustice , he should feele presently after euery sinne , the very torment of hell , namely the sting and torment of a guiltie accusing conscience : but see the mercie & moderation of god , he inflicts it not presently , but onely giues the sinner a pricke , or a little pang ( as it were ) when he hath sinned , but the raging furie of the conscience , ( which is the greatest hell that is vpon earth ) he deferres till the houre of death , or the day of iudgement . when therefore thou hast done euill , and feelest a pricke in thy conscience , and a cheeke , but no more , remember that euen then , if god did not moderate his iustice , thou shouldest feele the extreame horrour of thy conscience , which would ouerwhelm thee as a burden , which is to heauie for thee to beare . thus then we see the marueilous mercy of god : wicked men are his sworne enemies , for sinne is that which offends him aboue all things in the world , yet so great is his mercy , and so large is his moderation , that euen his enemies tast of it euery day and houre . thus much of gods equitie and moderation to all men . now secondly , this moderate & mild dealing of the lord , is more speciall to his church and children : and that also shewes it selfe in two actiōs . first of al , iustice requireth that euery mā should pay his debt : & cōmon reason tells vs , that words & promises cannot passe for paiment , but due debt must be satisfied . now euery christian man is in a great debt to god : that debt is obedience to his lawe , for christ came to saue vs from the rigour of the lawe , not to free vs from obedience to it : but how doe we pay that debt ? euen as he doth , who oweth ten thousand pounds , and craueth to pay it by a penny a yeare , for so we owing perfect obedience in thought , word , and deed , and also puritie of nature , the root of all : we ( i meane the best & holiest mē of all ) haue nothing to tēder to god , but a fewe good desires and grones of the heart , and a seely poore endeauour : all which is vnto that which the law requireth , like vnto one penny to ten thousand pound . yet behold the mercie of god and his compassion to his children : these our desires , and that our indeauour comming from the truth of our hearts , doth he accept for perfect payment , and that man who hath an heart fearing god , and a care and desire to please god in all things , and in his place and calling endeuoureth it accordingly , is the man , whome god loues , and embraceth in the armes of his mercie , though he be far frō that , which in debt and dutie he oweth to god. thus doth god testifie of himselfe in malachie : i will spare you , euen as a father spareth his owne sonne that serueth him . now wee knowe there is no sparing , nor forbearance like vnto that . a father bids his little sonne do this or that , which is farre aboue his strength , the child not cōsidering the difficultie , but looking only at his dutie , and desiring not only to please his father , goeth about it , and doth his best , and yet when all is done , he can do nothing to it at all : now the father reioyceth in this willing obedience of his sonne , and approoueth in his child the will and indeauour , though he cannot doe the thing he bids him . euen so doeth the lord spare his children ; he commaundeth vs to keepe his lawe , and it is no more then out dutie , which notwithstanding of our selues we can doe no more , then a little child is able to carrie a milstone : yet if we willingly goe , when god commaunds vs , and doe our indeauour , and all we can , and grone vnder the burden , and desire to doe more , this our desire and indeauour , proceeding from faith , & from a son-like willingnesse , doth the lord accept for the perfect deede . this is no small moderation , but great and wonderfull : for whereas we owe perfect obedience , and he might iustly challenge it , and for want of it , make vs pay it with soule and all , he is is cōtent to take a will , a desire and indeauour , which is all we can , and is in effect nothing at all . in this world , that man would be extolled for his mercie , who will take of his debter a penny a weeke , who oweth him 100. pound : or that takes all he can pay , and accepts his good minde for the rest : oh then howe mercifull is our god , who for so great offences , and so huge a debt , as ours is to his maiestie , is content to accept of our indeauour , and heartie desire ? the heart & tongue of man cannot sufficiently magnifie so great a mercie . thus much for the first . againe the mercie and moderation of god towards his children appeares thus . there is not the best man , but he sinneth , & there is not a sinne so little , but in iustice it deserueth a whole world of punishments , yea all those curses denounced in the lawe , euen all those plagues threatned , deut. 28. all which in iustice should ouerwhelme him , presse him downe , & crush him to nothing . but behould the mercifull moderation of god , he is content to lay no more crosses on his children , then by his owne grace , ( which he also giues them ) they shall be able to vndergoe , and in the end to ouercome also . when his children sinne , ( as when do they not ? ) doth he punish them according to the proportion of their sinne ? no : for then all the curses of his lawe should be heaped on them for one sinn ; and if he did so , he did but iustice : nay he deales so with them , as it is not to be called a punishment at all , but rather a chastisement : for a punishment must be in some sort , proportionable to the offence , but that which he laieth on his children , is nothing at all to their sinne : and therfore it is no punishment properly , but ( as it were ) the chastisement or correction of a father , to teach his sonne his dutie , and to reforme him , and bring him home from his euill waies : and therefore not in the rigour of a iudge , but in the loue and wisdome of a father , he first considereth , what we are able to beare : and then laieth no more on vs , then we may well beare : and which is most wonderfull of all , he giues vs strength to beare them . to this ende speakes the apostle to the corinthians , 1. cor. 10. there hath no temptation taken you , but that which befalls the nature of man. wherby he imports thus much , that there are temptations , and crosses in gods iustice due for sinne , and which he hath in store , readie at his pleasure , which are so great , so heauie , and so fearefull , as the nature of man could not possibly beare them , but should sinke vnder them , and perish , as did cain and iudas , and such like . amongst these an euill conscience is one , which is so intollerable , as the wise man saith , prou. 14. 18. a wounded spirit , who can beare it ? but the crosses he laieth on his children , are alwaies such , as they beare with comfort for a time , and at last with ioy doe ouercome them . a notable example hereof we haue in salomon , of whome god saith to dauid , if he sinne , i will chastise him with the rod of men : as if he shold haue said , i could in my iustice , for salomons great sinnes , beate him with scorpions , and bring him to nothing , by my heauie hand , but i will consider , he is my child , and but a man : therefore will i lay vpon him no more , then the nature of man is able to beare . as god dealt with his sonne salomon , so this is gods voice to all his sonnes : vnto all my church and children , will i vse such lenitie and moderation , and in my chastising of them , i will so abate the rigour of my iustice , that by my hand and rodde , they shall not be pressed downe , but rather raised vp in new obedience , and learne thereby to feare and loue me more then before . this should euery christian man seriously consider of , and thinke with himselfe , how much this bindes a man to deale moderately with his brother , when the lord deales so moderately with him . thou sinnest , & god chastiseth thee most mildly , and laieth not on thee the thousād part of these crosses , which in iustice he might doe . shall the lord deale thus moderately with thee , for thy many ▪ and so great sinnes , and wilt thou deale so hardly with thy brother , in his fewe and small offences against thee ? remember therefore in thy dealing with thy brother , this dealing of god with thee , and certainely thou canst not forget the one , if thou hast tasted of the other . shew thy selfe therefore , that thou hast beene partaker of gods fauour , and that thou hast felt in thy soule , the sweetnesse of his mercies , by beeing milde & mercifull to thy brethren : out of that great sea of mercies , which god lets flowe ouer thee all thy life long , let fall some droppes of mercie on thy brother , and remembring how god deales with thee , deale not thou with thy brother alwaies so hardly , nor so straitly , as thou maiest , or he deserues . let these foure mercifull actions of god towards thee , be foure strong bonds , to tie thee to the obedience of this dutie , to be milde and mercifull to thy brethren , remembring euery day , how moderately god deales with thee , and howe farre from that extremitie , which thou deseruest . and to mooue vs hereunto , let euery man be well assured , that the more he hath tasted of gods mercie , the more shall men taste of his mercie ; and the more sinnes that a man hath forgiuen him at gods hands , the more will he remit and forgiue in his brother ; and the more he feeles in his owne soule gods loue and mercie to him , and the more neere he is to god by his faith and repentance , the more carefull will he be , to deale gently with his brethren : and the reasons hereof are these . first , god forgiueth not a man his faults but vpon condition , that he shall forgiue his brother , god is not mercifull to a man , but vpon cōdition he shall be so to all men with whome he deales . secondly , the mercie of god to vs , in forgiuing our sinnes , is not made knowne to the world by any meanes more , then this , when a man is not hard and extreame , but equall and mercifull in his dealing with men . whereupon therefore it followeth , that the further a man is from god , and the lesse that he hath felt of gods loue to him , the lesse moderation will he performe to his brother . let euery man then be ashamed , by these his extreame courses with his brethren , to make it known to the world , that he is an impenitent sinner , himselfe vnreconciled to god , and his sinnes vnpardoned : and let no man thinke he shall escape that censure , if he be an vnmercifull man ; for certainely it is imprinted in mens dealings , whether they be in gods fauour , and their sinnes are pardoned , or no. let therefore euery man , when his owne crooked nature , or the deuill makes him boyle against his brother in anger , and vrgeth him to vse him hardly and extreamely , consider with himselfe , and say ; i liue vnder god , i am more in gods hand , then this man in mine : i haue offended god more , then he me : and if i had my desert , i had now beene in hell for my sinnes : but yet i liue , and by his mercie i am spared , and am here still . but hath god spared me , that i should pinch others ? hath he beene mercifull to me , that i should be cruell to others ? surely therefore i will be mercifull and moderate to my brethren , more then they deserue , least god take his mercy from me : and then what shall become of me , but to be throwne suddainly into hell , which i deserued long agoe : nay i will by my equitie and moderation towards my brethren , mooue the lord to be still more mercifull to me , without which his mercie , i cannot liue one day in the world . hitherto of the exhortation of the apostle , and of the great moderation of god to man. now followeth the apostles reason , the lord is at hand . these wordes beare two senses , or meanings . the first , of the last iudgement : the second , of gods presence . the first , is thus framed , if the holy ghost meant of the last iudgement : be you equall and moderate one towardes an other , for god is readie in his great and generall iudgment , to iudge all men , and then happie is he that findes not iustice , but tasts of mercie : and who shall tast of mercie then , but he that shewed mercie in this world ? but if secondly , the holy ghost meant of gods presence , then is the argument framed thus : god is present with euery man , and at euery action , to testifie and iudge of it , and either to approoue it and reward it , if it be vpright , equall , and mercifull : or to correct and punish it , if it be extreame , and void of equitie : therefore let your equitie be knovvne to all men . both senses are good , but we will cleaue vnto the latter . it is then all one , as if the holy ghost had said ; vse equitie and moderation in your dealings , and remember who is at your elbow , stands by and lookes on , readie to iudge you for it . surely there can be no better reason then this , if it be setled in a mans heart : for a theefe , or a cut-purse , if he saw the iudge stād at his elbow , and looked vpon him , he would not doe euill , he would stay his hand , euen because he seeth that the iudge seeth him , who can presently hang him . a strong reason with men , and it keepes euen bad men from leud practises . consider therefore when the iudge of iudges , the lord of heauen and earth , stands by and seeth , and markes all thy actions , whether they be towards thy brother , as his is towards thee . this ought to make the greatest man on earth , feare how he deales cruelly or hardly with his brother . but worldly men will not be perswaded of this , but when they are laying their plots to deceiue their brother , and when by iniustice , and extremitie , they pinch and wring him , they thinke in their hearts , god seeth them not , nor doe they euer thinke of god , but labour that god may be out of all their thoughts . this is the cause of all sinne in the world : for thence is it that mens hearts are hardned , and that they care not how extremely they deale with men , because they thinke god seeth them not , nor wil cal them to account for it , and doe with them as they haue done with their brother . hence comes all iniustice , crueltie , extremitie , suits in law for trifles , taking forfaitures of leases , and of bonds , and taking all aduantages . hence comes it , that one man will not spare an other one day , nor forgiue one fault , nor passe by any infirmitie , nor put vp the least iniurie , nor yeelde one inch from his right : but if his brother offend neuer so liule , vpon neuer so apparent weaknes , he shall heare of it on both sides , as they say : and if he deserue ill , he shall haue his deserts to the full . thus hearts are hardened , affections are immoderate , bowells of compassion are shut vp , loue and pitie are banished , and in their roomes raigne crueltie , and iniustice . moderation dwells in corners , but extremitie is that , which beares sway ouer all the world : what is the cause of all this ? surely , first , because men are vnsanctified , and haue not repented of their sinnes , & so they feele not , that god is moderate , and mercifull to them . secondly , they perswade not themselues , that god seeth them ▪ therefore against this blasphemous thought the roote of all euill , and cause of all sinne , arme thy selfe with this reason of the apostle , and resolue of it , that this is the eternall trueth of god , and shall stand for euer . the lord is at hand : and seeth and obserueth thee , & all thy doings . therefore as thou wilt escape his mightie and fearefull hand , season thy doings and dealings with moderation : and if thou hadst noō cscience , nor no mercie in thee , yet be mercifull , remēbring who seeth thee ; and deale moderately and equally in the sight and presence of so moderate , so milde , and so mercifull a god : so mercifull a rewarder of him that deales moderately , and so powerfull a reuenger of him that deales hardly , and extreamely with his brother . let vs then ende with the apostle as we began : let your equitie and moderation be knowne to all men , for god is at hand . and thus much out of gods word , of publike and priuate equitie : wherein i haue not spoken all i might , but giuen occasion to others , to enter into further consideration thereof . trin-vni deo gloria . notes, typically marginal, from the original text notes for div a09403-e100 a fulk . in pr●● in t●st . rhe●● b pius grego●● sixtus ● paulus ●ius 4. pius 5. gregor sixtus 5 vrbanu● gregor . innocen clement 1. king. 18 ▪ 1. sam. 5. 2 ▪ 〈◊〉 4 , 19. 〈…〉 〈…〉 a nund ver . 603. b catho reforma de mort de vita . prophet calr . in . 〈…〉 how to do good to many, or, the publick good is the christians life directions and motives to it, intended for an auditory of london citizens, and published for them, for want of leave to preach them / by richard baxter. baxter, richard, 1615-1691. 1682 approx. 121 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a26939 wing b1283 estc r5487 11893224 ocm 11893224 50467 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. a26939) transcribed from: (early english books online ; image set 50467) images scanned from microfilm: (early english books, 1641-1700 ; 53:6) how to do good to many, or, the publick good is the christians life directions and motives to it, intended for an auditory of london citizens, and published for them, for want of leave to preach them / by richard baxter. baxter, richard, 1615-1691. [6], 48 p. printed for rob. gibs ..., london : 1682. errata: p. [5] reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng citizenship. christian ethics. 2005-07 tcp assigned for keying and markup 2005-08 apex covantage keyed and coded from proquest page images 2005-09 elspeth healey sampled and proofread 2005-09 elspeth healey text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion how to do good to many : or , the publick good is the christians life . directions and motives to it . intended for an auditory of london citizens , and published for them , for want of leave to preach them . by richard baxter . tit. 2. 14. who gave himself for us , that he might redeem us from all iniquity , and purifie to himself , a people zealous of good works . london , printed for rob. gibs at the ball in chancery lane , 1682. the contents . gal. 6. 10. doct. to do good to all men is all mens duty , to which every christian especially must apply himself . i. who this all meaneth , and in what order , p. 4. ii. what is the good that we must do , p. 5. iii. the rules for judging and doing good , p. 5. iv. what qualifications are necessary hereto ? 1. to know good from evil , p. 6. 2. to love all men , p. 8. 3. to love many and the common good above himself , p. 9. 4. to be good himself , p. 10. 5. suitable abilities . 6. a large prospect of the world , and of time to come . 7. christian fortitude against discouragement . 8. to look to god for his reward , p. 11. and finally believe the life to come . the impediments of doing good , p. 12. v. particular good works , or directions for publick good . i. do as much good as you can to mens bodies , in order to the good of souls , p. 15. ii. promote knowledge of necessary truth . 1. set up reading schools . 2. give bibles and good books , p. 16. iii. order families aright , and educate children for christ , p. 18. iv. promote a faithfull ministry . 1. devote not your children to the ministry , that are unqualified , p. 18. 2. let honest rich men buy presentations . the difference between good and bad pastors , p. 19. v. keep order and discipline in particular churches , p. 20. vi. promote love and concord with all that deserve to be called christians , p. 21. who those are , p. 22. vii . do your best to keep up sound religion in the parish churches , and do nothing to deprave or lose it there , p. 24. viii . see that no injuries tempt you into sedition or unlawful wars : what is lawful : patiently trust god ; and cut not the infant of deliverance out of the womb , before his time of birth , p. 25. ix . do your best to procure faithful and just rulers ? what private men may do : the great difference between good rulers and bad , p. 30. x. know publick sins and dangers to oppose them , p. 31. xi . know your duty to your neighbours , and be not strange to them . xii . be such as you would make others , p. 31. use of exhortation to do good : cavils refuted : motives to do good to many , p. 33. specially to magistrates and ministers , p. 35. consectaries . 1. a selfish fleshly life is the state of hypocrites , p. 38. 2. how carefully should we take heed of doing hurt , p. 39. 3. it s not enough to leave others to do good by our last wills. 4. yet dying men should do what good they can by their wills , p. 39. leaving great estates to children who are like to do hurt with them , or no good , but live in idleness and fulness , proved a great sin , and the objections answered , p. 40. 5. humbly proposed to merchants and rich men , 1. whether our factories might not be made more useful to promote the gospel , by chaplains and factors ? 2. whether armenians , greeks , and mofcovites might not be helpt ? and how ? 3. might not more be dove for the natives in our plantations ? 4. or at last for the blacks that are their slaves , p. 45. 6. the great opposition to good in all the world by satan and his servants , the more obligeth all christs servants to seek to over do them , and to be zealous of good works , p. 46. errata . page 1. blot out [ 1 ] before gal. 6. pa. 26. 1. 15 for [ cold ] read [ gold ] pa. 23. 1. 31. for [ with ] read [ within ] to the truly christian merchants and other citizens of london . as my disease and the restraint of rulers seem to tell me that my pulpit work is at an end , so also my abode among you , or in this world cannot be long . what work i have lived for , i have given the world more durable notice than transient words : it hath been such as men in power were against , and it seems will no longer indure . what doctrine it was that i last prepared for you , i thought meet to desire the press thus to tell you , not to vindicate my self , nor to characterize them , who think , that it deserves six months imprisonment ; but to be in your hands a provocation and direction for that great work of a christian life , which sincerely , done , will prepare you for that safety , joy , and glory , which london , england , or earth will not afford ; and which men or devils cannot take from you . when through the meritorious righteousness of christ , your holy love and good works to him in his brethren shall make you the joyful objects of that sentence , come ye blessed inherit the kingdom , &c. this is the life that need not be repented of , as spent in vain . dear friends , in this farewel , i return you my most hearty thanks , for your extraordinary love and kindness to my self , and much more for your love to christ ; and to his servants , who have more needed your releif . god is not unjust to forget your work and labour of love : you have visited those that others imprisoned , and fed those that others brought into want ; and when some ceased not to preach for our affliction , it quenched not your impartial charity . it hath been an unspeakable mercy unto me almost all my dayes , ( when i received nothing from them ) to have known so great a number as i have done of serious , humble , holy , charitable christians : in whom i saw that christ hath an elect peculiar people , quite different from the brutish , proud , hypocritical , malignant , unbeleiving world ! o how sweet hath the familiarity of such been to me , whom the ignorant world hath hated ! most of them are gone to christ : i am following : we leave you here to longer tryal : it s like you have a bitter cup to drink : but be faithful to the death , and christ will give you the crown of life . the word of god is not bound ; and the jerusalem above is free , where is the general assembly of the first born , an innumerable company of angels , the spirits of the just made perfect , with christ their glorified head. the lord guide , bless , and preserve you . how to do good to many : or , the publick good is the christians life , &c. 1 gal. 6. 10. as we have therefore opportunity , let us do good to all men , especially unto them who are of the houshold of faith. good is an epithite of the highest signification of any , in humane language . some think the name god is thence derived . greatness and wisdom are equally his attributes , but goodness is the completion , and sweetest to the creature . christ appropriateth it to god , to be good , that is , essentially , primarily , and perfectly , and universally communicative : when it is said that god is love , the sense is the same , that he is the infinite , essential , and efficiently , and finally amiable , perfect good. but tho no one of his attributes in propriety and perfection are communicable ( else he that hath one part of the deity must have all ) yet he imprinteth his similitude and image on his works : and the impress of his love and goodness is the chief part of his image on his saints : this is their very holyness : for this is the chief part of their likeness to god , and dedication to him , when the spirit of sanctification is described in scripture , as given upon believing , it signifieth , that our faithful perception of the redeeming , saving love of god in christ , is that means which the spirit of christ will bless , to the operating of the habit of holy love to god and man , which become a new and divine nature to the soul , and is sanctification it self , and the true principle of a holy evangelical conversation . and as it is said of god , that he is good and doth good , so every thing is enclined to work as it is : christ tells us the good , tree will bring forth good fruits , &c. and we are gods workmanship created in christ jesus to good works , which god hath ordained , that we should walk in them , eph. 2. 10. yet man doth not good as the sun shineth , by a full bent of natural necessitation , else the world would not be as it is : but as a free undetermined agent , which hath need to be commanded by a law , and stirr'd up by manifold motives , and exhortations ; such as the holy ghost here useth in the text. where 1. doing good is the substance of the duty : 2. men are the objects : 3. to all men is the extent : 4 , especially to them of the houshold of faith , is the direction for precedency : 5. and while we have opportunity is the season , including a motive to make haste . so large and excellent a theme would require more ; than my allotted time to handle it fully : therefore i shall now confine my self to the duty extended ; do good to all men . doct. to do good to all men is all mens duty , to which every christian especially must apply himself . all men should do it : true christians can do it , through grace , and must do it , and will do it . a good man is a common good : christs spirit in them is not a dead or idle principle . it makes them in there several measures the salt of the earth , and the lights of the world : they are fruitful branches in the true vine . every grace tendeth to well doing , and to the good of the whole body , for which each single member is made . even hypocrites , as wooden legs , are serviceable to the body , but every living member much more , except some diseased ones , who may be more troublesome , and dangerous than the wooden leg. it 's a sign he is a branch cut off and withered , who careth little for any but himself . the malignant diabolist hateth the true and spiritual good : the ignorant know not good from evil : the erroneous take evil for good , and falshood for truth . the slothful hypocrite wisheth much good , but doth but little : the formal ceremonious hypocrite extols the name and image of goodness : the worldly hypocrite will do good if he can do it cheaply , without any loss or suffering to his flesh : the libertine hypocrite pleadeth christs merits against the necessity of doing good , and looketh to be saved because christ is good , tho he be barren and ungodly ; and some ignorant teachers have taught them to say , when they can find no true faith , repentance , holiness , or obedience in themselves , that it is enough to believe that christ believed and repented for them , and was holy and obedient for them . he was indeed holy and obedient for penitent believers ; not to make holiness and obedience unnecessary to them , but to make them sincerely holy and obedient to himself , and to excuse them from the necessity of that perfect holiness and obedience here , which is necessary to those that will be justified by the law of works or innocency . thus all sorts of bad men have their oppositions to doing good ; but to the sincere christian it is made as natural : his heart is set upon it : he is created and redeemed and sanctified for it ; as the tree is made for fruit. he studieth it as the chief trade and business that he liveth for . he waketh for it : yea , he sleepeth and eateth and drinketh for it ; even to enable his body to serve his soul , in serving that lord , whose redeemed peculiar people are all zealous of good works , tit. 2. 14. the measure of this zeal of doing good , is the utmost of their power , with all their talents , in desire and sincere endeavour : the extent of the object is to all ( tho not to all alike ) that is to as many as they can . but for order sake we must here consider . 1. who this all meaneth , and in what order . ii. what is good : and what is that good which we must do . iv. what qualifications he must have that will do good to many . iii. what rules he must observe in doing it . v. what works are they that must be done by him that would do good to many . vi. what motives should quicken us to the practice . vii . some useful consectaries of the point . i. it is gods prerogative to do good to all ; mans ability will not reach to it . but our all is , as many as we can do good to . 1. to men of all sorts : high and low , rich and poor . old and young : kindred , neighbours , strangers , friends , enemies , good and bad ; none excepted that are within our power . 2. not to a few only , but to as many persons of all sorts as we can : as he that hath true grace would still have more for himself ; so he that doth good would feign do more good ; and he that doth good to some would fain do good to many more . all good is progressive , and tendeth toward increase and perfection ; why are the faithful said , to love and long for the day of christs appearing ; but because it is the great marriage day of the lamb , when all the elect shall be perfected in our heavenly society ? and that makes it a much more desirable day than that of our particular glorification at death . the perfection of the whole body addeth to the perfection of every part : for it is a state of felicity in perfect love. and love maketh every mans good whom we love , to be as sweet to us as our own ; yea , maketh it our own . and then the perfection and glory of every saint , will be our delight and glory : and to see each single ones love united in one perfect joy and glory , will add to each persons joy and glory . and can you wonder if our little sparks of grace do tend towards the same diffused multiplication ; and if every member long for the compleating of the body of christ ; o how much will this add to every faithful christians joy ? it will not be then a little flock ; not despised for singularity ; nor hid in the crowd of impious sinners , nor dishonoured by infirmities , or paltry quarrels among our selves , nor with the mixture of hypocrites : it will not be over-voted or trod down and persecuted by the power , or number of the ignorant enemies : o christians , go on in doing good to all men with chearfulness ; for it all tendeth to make up the body of christ , and to prepare for that glorious state and day : every soul you convert , every brick that you lay in the building tendeth to make up the house and city of god. but as all motion and action is first upon the nearest object , so must ours ; and doing good must be in order : first we must begin at home with our own souls and lives , and then to our nearest relations , and friends , and acquaintance , and neighbours , and then to our societies , church and kingdom , and all the world . but mark that the order of execution , and the order of estimation and intention differ . tho god set up lights so small as will serve but for one room , and tho we must begin at home , we must far more esteem and desire the good of multitudes , of city and church and commonwealth ; and must set no bounds to our endeavours , but what god and disability set . ii. but what is that good that we must do ? good is an attribute of being ; and is its perfection , or well-being : gods goodness is perfection it self : and as he is the fountain of being , so also of goodness ; and therefore his goodness is called love , whose highest act is his essential self-love , which is infinitely above his love to the world ; but yet it is communicative love ; which made all things good , and rested in seeing them all good . and as he is the fountain , so the same will or love is the measuring rule , and the end of all derived good . the prime notion of the creatures goodness is its conformity to the will of god : but the second is its own perfection as its own , which indeed is but the same conformity . therefore the true good which we must do men , is to make them conformable to the regulating will of god , that they may be happy in the pleased will of god ; and to help them to all means for soul and body necessary hereunto : and this for as many as possibly we can . iii. the rules for judging and doing good are these . 1. that is the greatest good which is gods greatest interest : and his interest is his glory and the complacence of his fulfilled will. 2. therefore the good of the world , the church , of nations , of multitudes , is greater than the good of few . 3. the good of the soul is greater than of the body . 4. the avoiding the greatest evil is better than avoiding less . 5. everlasting good is better than short . 6. universal good which leaveth no evil , is better than a particular good . 7. that is the best good as to means which most conduceth to the evil : 8. there is no earthly good that is not mixt with some evil , nor any commodity that hath not some inconvenience or discommodity . 9. no sin must be done for any good . 10. some things may be done for good , which would be sin , were it not for the good which they are done for . it would be sin to give a robber your mony , were it not to save your life , or some other commodity : it would be sin to do somethings on the lords day , which necessity or a greater good may make a duty : your own defence may make it a duty to strike another , which else would be a sin . 11. in such cases there is need of great prudence , and impartiality to know whether the good or the evil do preponderate : and a great part of the actions of our lives must be managed by that prudence , or else they will be sinful . 12. therefore it is no small part of a ministers duty , to counsel men , as a wise , skilful and faithful casuist . iv. to do good to many requireth many excellent qualifications : this is so far from being every ones performance , that we should be glad if a great part of mankind did not do more hurt than good . 1. he that will do his country good , must know what is good , and what is bad : a fools love is hurtful : he knoweth not how to use it : he will love you to death ; as an unskilful physitian doth his most beloved patients : or love you into calamity , as amorous fondlings oft do each other . this is the great enemy of humane peace : men know not good from evil : like him that kild his son , thinking he had been a thief , or like routed soldiers , that run by mistake into the army of the enemy . malignity and errour make mad and doleful work in the world , and worst in those that should be wisest , and the greatest instruments of publick good : the scripture mistaketh not , which tells us of enemies and haters of god : and most of the world are professed adversaries to christ : the jews crucified him as an enemy to caesar , and to the safety of their law and country : and if we may judge by their enmity to holiness , the spirit of christ is taken for an intolerable enemy , by no small part of nominal christians : the laws of christ are judged too strict : the hypocrites that bow to him , and hate his laws , do call them hypocrites , that are but serious in the practice of christianity , and hate them that have any more religion than complements , ceremony , and set words : the image of a christian and a minister is set up in militant opposition to them that are christians and ministers indeed : if men that are called to the sacred office , would save souls in good earnest , and pull them out of the fire , and go any further than pomp and stage-work , they pass for the most insufferable men in the world : elias is taken for the troubler of israel , and paul for a pestilent seditious fellow , and the apostles as the off-scouring of all things : many a martyr hath died by fire , for seeking to save men from the fire of hell : and when the bedlam world is at this pass , what good is to be expected from such men ? when men called christians hate and oppose the god , the christ , the holy ghost , to whom they were vowed in baptism ; when drunkenness and whoredom , and perjury and lying , and all debauchery is taken for more friendly and tolerable , than the most serious worship of god , and obedience to his laws , and avoiding sin : in a word , when the greatest good is taken for unsufferable evil , you may know what good to expect from such . they will all tell you that we must love god above all , and our neighbours as our selves ; but to fight against his word and worship and servants , is but an ill expression of their love to god : and seeking their destruction , because they will not sin , is an ill expression of love to their neighbours . when men , judge of good and evil , as satan teacheth them , and as selfish pride and worldly interest incline them , what wonder if such love have murdered 30000 or 40000 at once in france and 200000 in ireland , and have filled the christian world with religious blood ? read but the doleful histories of church contentions for 1300 years , the stories of their wars and mutual persecutions , the streams of blood that have been shed in east and west , the inquisitions and bloody laws still kept up , and all this as good works , and done in love , and you would think that the sacred roman hierarchy did believe that christ hath put down the legal sacrificing of beasts , that he might instead of it have the blood of men ; and that he who requireth his disciples to lay down their lives for him , would have a priesthood kept up to sacrifice their lives to him , that will not wilfully break his laws . and all this is but as christ foretold us , that his servants should be kill'd as a piece of service to god. no wonder if such men offer god a ludicrous mimical sort of service , and worship him in vain by heartless lip-labour , according to the traditions of men , when they dare sacrifice saints to the lord of saints , and quiet their consciences by calling them such as they are themselves . but to the honour of goodness , and the shame of sin , to shew that they sin against the light of nature it self , they put the name of evil upon good , before they dare openly oppose and persecute it ; and they put the names of good upon evil before they dare defend and justifie it . but alas ! it is not only the ungodly that do mischief , thinking verily that it is good : how many doth the church suffer by , while they prosecute their mistakes , who yet do much good in promoting the common truth which christians are agreed in ? 2. he that will do good to all or many , must have an unfeigned love to them . hatred is mischievous , and neglect is unprofitable : love is the natural fountain of beneficence : love earnestly longeth to do good , and delighteth in doing it . it maketh many to be as one , and to be as ready to help others , as each member of the body is to help the rest . love maketh anothers wants , sufferings , and sorrows to be our own : and who is not willing to help himself ? love is a principle ready , active , ingenious and constant : it studieth to do good , and would still do more : it is patient with the infirmities of others , which men void of love do aggravate into odiousness , and make them their excuse for all their neglects , and their pretence for all their cruelties . could you make all the slanderers , backbiters , revilers , despisers , persecuters , to love their neighbours as themselves , you may easily judge what would be the effect ; and whether they would revile , or prosecute , or imprison , or ruine themselves , or study how to make themselves odious , or suborne perjured witnesses against themselves . 3. yea , he that will do good to many , must love many better than himself , and preferre the common-good much before his own , and seek his own in the common-welfare . he that loveth good as good , will best love the best . and an honest old roman would have called him an unworthy beast , that preferred his estate or life before the common welfare . to be ready to do , suffer or die for their country , was a vertue which all extolled . a narrow-spirited selfish man will serve others no further , than it serveth himself , or at least will stand with his own safety or prosperity . he will turn as the weathercock , and be for them that are for his worldly interest . i confess that god oft useth such for common good : but it is by raising such storms as would sink them with the ship , and leaving them no great hope to escape by being false ; or by permiting such villanies as threaten their own interest . a covetous father may be against gaming and prodigality in his children : the men of this world are wise in their generation : many that have abby lands will be against popery . and even atheists and licentious men may be loth to be slaves to politick priests , and to come under confession , and perhaps the inquisition : and those that have not sinned themselves into madness or gross delusions , will be loth to set up a forieign jurisdiction , and become the subjects of an unknown priest , if they can help it . god often useth vice against vice , and if no worldly selfish men were the countries or the churches helpers , it must suffer or trust to miracles . but yet there is no trust to be put in these men , further than their own interest must stand or fall with the common good : if god and heaven and conscience be not more powerful with a man than worldly interest , trust him not against the stream and tide , or when he thinks he can make a better bargain for himself . he that will sell heaven and christ for the world , will sell you for it , and sell his country for it , and sell religion , truth and honesty for it . and if he scape here the end of achitophel and judas , he will venture on all that 's out of sight . christ was the grand benefactor to the world , and the most excellent teacher of love and self-denyal and contempt of the world , to all that will follow him in doing good to many . 4. he that will do much good must be good himself : make the tree good if you would have good fruit . operari sequitur esse . a bad man is an enemy to the greatest good that he should do . malignity abhorreth serious piety , and will such promote it ? if elias be a man of miracles , he shall hear , hast thou found me , o my enemy : and michaiah shall hear , i hate him , for he prophesieth not good of me but evil . feed him with the bread and water of affliction . and a bad man , if by accident he be engaged for a good cause , is still suspected by those that know him : they cannot trust him , as being a slave to lust and to strong temptations , and a secret enemy to the true interest of his country . alas ! the best are hardly to be trusted far , as being lyable to miscarry by infirmity , how little then is to be hoped for from the wicked ? 5. he that will do much good in the world , must be furnished with considerable abilities : especially prudence , and skill in knowing , when , and to whom , and how to do it . without this he will do more harm than good : even good men when they have done much good , by some one miscarriage , tempted by the remnants of selfishness and pride , and by unskilful rashness , have undone all the good they did , and done as much hurt as wicked enemies . there goeth so much to publick good , and so many snares are to be avoided , that rash self-conceited half-witted men do seldom do much , unless under the conduct of wiser men . 6. he that will be a publick blessing to the world , must have a very large prospect , and see the state of all the world , and foresee what is like to come . he must not live as if his neighbourhood were all the land , or his country , or his party were all the church , or all the world. he must know what relation all our actions have to other nations , and to all the church of christ on earth : the want of this universal prospect involveth many in censorious and dividing sects , who would abhor that way , if they knew the case of all the church and world . and we must not look only to a present exigent or advantage , but foresee how our actions will look hereafter , and what changes may put them under other judgments , and what the fruits may be to posterity . many things cause death which give the patient present ease . 7. he that will do good to many , must have christian fortitude , and not be discouraged with difficulties and opposition : he must serve god for the good of men with absolute resolution , and not with the hypocrites reserves : he must be armed with patience against , not only the malice of enemies , but the ingratitude of friends : the follies , and quarrels , and mutinies and divisions , and often the abuses of those that he would do good to , must not overcome him . he must imitate god , and do good to the evil , and bless those that curse him , and pray for them that despightfully use him : he must not promise himself more success than god hath promised him ; nor yet despair and turn back discouraged : but conscience must carry him on to the end through all , whatever shall befal him . 8. therefore he must look for his reward from god , and not expect too much from man. men are insufficient , mutable and uncertain : their interests and many accidents may change them . the multitude are of many minds and tempers ; and if you please some , you shall displease others . and it is hard to please even one person long . some great ones will not be pleased , unless you will prefer their wills before the will of god , your countries good and your own salvation : the poor are so many and so indigent , that no man can answer their desires ; if you give twenty pound to twenty of the poor , forty or an hundred , that expected the like , will murmure at you and be displeased . what man ever did so much good in the world , as not to be accused by some , as if he were a covetous or a hurtful man. therefore he that will do much good , must firmly believe the life to come , and must do that he doth , as the work of god , in obedience to him , and look for his reward in heaven , and not as the hypocrite in the praise of men , much less as the worldling in the hope of temporal advantage : he must not wonder if he be rewarded as socrates was at athens ; and as christ and his apostles were in the world : themistocles likened himself to a great fruit tree , which men run for shelter under in a storm , and when the storm is over they throw stones and cudgels at it , to beat down the fruit . reckon not on a reward from men , but from god. by what is said you may perceive what are the great impediments of doing good to many , which must be overcome . i. one , and the worst , is malignity , which is an enmity to spiritual good : for who will promote that which he is against ? ii. another is unbelief of gods commands and promises ; when men take not themselves to be his subject and stewards , nor can take his promise for good security for their reward . iii. another is the forementioned sin of selfishness , which makes a mans self to be his chiefest love and care , and more to him than christs interest , or the church or kingdom . iv. another is a false conceit that a man is so obliged to provide for his children and kindred , that all that he can get , how rich soever he be , must be left to make them rich , except some inconsiderable pittance . v. another is the great neglect of parents to prepare their children to be profitable to the commonwealth , but only to live in prosperity to themselves . 1. children should be taught as much as may be , to become persons of understanding , and such wisdom as may make them useful . 2. and especially to be truly religious : for then they will be devoted to do good , in love and obedience to god. 3. they should be taught what it is to be members of societies , and what duty they owe to church and state , and how great a part of their duty lyeth in careing for the common good , and how sinful and damnable it is to live only to themselves ; and how much this selfishness is the sum of all iniquity . 4. those callings should be chosen for them which they are fittest for , and in which they may do most publick good . vi. and a timerous cowardly disposition , is a great hinderance to publick good : for such will be still for the self-saving way , and afraid of the dangers that attend the greatest duties : if they are called to liberality , they will fear lest they should want themselves : in all costly or hazardous duty , there will still be a lyon in their way . they cannot trust god , and no wonder then if they are not to be trusted themselves . vii . lastly , sloth and idleness are constant enemies to well doing . there are two sorts especially guilty of this ; one and the better is some religious people , who think that their business is only with god and their own hearts , and that if they could spend all their time in meditation , prayer and such like exercises , it would be the best kind of life on earth : among the papists multitudes by this conceit turn fryars and nun's . among us such spend all their time , in hearing sermons , and in reading , and meditating and prayer , and such like exercises of religion towards god , if they are but rich enough to live without bodily labour : and the example of mary and martha , they think will make this good . i know that this is no common error . the wicked are of a far different mind . and i know no man can do too much to save his soul : but we may do one sort of our work too much to the neglect of other parts . we have souls in flesh , and both parts have their proper necessity and work : mary did somewhat else than hear , tho she wisely preferred it in its season . and no one is made for himself alone : you feel that religious exercises do you good : but what good is it that you do to others ? i confess a monks prayers for others is a good work : but god will have praying and endeavouring go together , both for your selves and others . bare praying god to relieve the poor and to teach your children , and instruct the ignorant , will not excuse you from relieving , teaching or instructing them : yea , and your own good will best come in by your fullest obedience to god : do what he bids you , and he will take care of your salvation : your own way may seem best , but will not prove best : it will but cast you into melancholy and disability at last ; six days shalt thou labour , is more than a permission . it s saint paul's canon , he that will not work ( if able ) let him not cat . and it was king solomons mother who taught him the description of a virtuous woman , prov. 31. she eateth not the bread of idleness , ver . 27. god will have mercy and obedience as better than sacrifice . the sentence in judgment is , upon doing good to christ in his members ; mat. 25. when many that heard much and prophesied shall be cast out , mat. 7. 21. doing good is the surest way of receiving good . the duties of the first , and second table , must go together . he that is not zealous to do good as well as to get good , hath not the peculiar nature of christs flock , tit. 2. 14. and zeal will be diligent and not for sloth . 2. the other sort of the idle are rich , ungodly , worldly persons , who live as if god did give them plenty , for nothing but to pamper their own flesh , and feed their own and others sensuality : they think that persons of wealth and honour may lawfully spend their time in idleness : that is , in sodoms sin , ezek. 16. 49. as if god expected least where he giveth most . how little conscience do many lords and ladies make of an idle hour or life ? when poor mens labour is such as tendeth to the common good ; the rich by luxury , sacrifice to the flesh the fruits of other mens endeavours ; and instead of living in any profitable employment , devour that which thousands labour for . it is not the toilsome drudgery of the vulgar , which we take to be all rich folks duty . but idleness and unprofitableness is a sin in the richest : any of them may find good work enough that's sit for them , if they be willing . children , and servants , and friends , and neighbours , and tenants , have souls and bodies which need their help . none can say , god found us no work to do . or that god gave them more time or wealth than they had prosuable use for . little do they think what it will be ere long , to reckon for all their time and estates , and to be judged according to their works . and their own flesh often payeth dear for its ease and pleasure , by those pains and diseases which god hath suited to their sins ; and which usually shortens the lives which they no better use ; or snatch them away from that time and wealth , which they spent in preparing fuel for hell , and food for the worm that never dyeth . v. but what is it that a man should do , that would do good to all or many ? there are some good works which are of far greater tendency than others ; to the good of many , some of them i will name to you . i. do as much good as you are able to mens bodies in order to the greater good of souls . if nature be not supported , men are not capable of other good . we pray for our daily bread before pardon and spiritual blessings ; not as if it were better , but that nature is supposed before grace , and we cannot be christians if we be not men : god hath so placed the soul in the body , that good or evil shall make its entrance by the bodily senses to the soul. this way god himself conveyeth many of his blessings , and this way he inflicteth his corrections : ministers that are able , and willing to be liberal , find by great experience , that kindness and bounty to mens bodies openeth their ear to counsel , and maketh them willing to hear instruction : those in france that are now trying mens religion in the market , and are at work with money in one hand and a sword in the other , do understand this to be true . all men are sensible of pain or pleasure , good or evil to the flesh , before they are sensible what 's necessary for their souls . you must therefore speak on that side which can hear , and work upon the feeling part if you will do good . besides this , your charity may remove many great impediments , and temptations : it is no easie thing to keep heavenly thoughts upon your mind , and specially to delight in god , and keep the relish of his law upon your hearts , while pinching wants are calling away your mind and disturbing it with troublesome passions : to suffer some hunger , and go in vile apparel is not very difficult : but when there is a family to provide for , a discontented wife and children to satisfie , rents , and debts , and demands unpaid , it must be an excellent christian that can live contentedly , and cast all his useless care on god , and keep up the sense of his love , and a delight in all his service . do your best to save the poor from such temptations , as you would your selves be saved from them . and when you give to the poor that are ignorant and ungodly , give them after it some counsel for their souls , or some good book which is suited to their cases . ii. if you would do good to many , set your selves to promote the practical knowledge of the great truths necessary to salvation . i. goodness will never be enjoyed or practised without knowledg . ignorance is darkness , the state of his kingdom , who is the prince of darkness , who by the works of darkness leadeth the blind world to utter darkness : god is the father of lights , and giveth wisdom to them that ask and seek it : he sent his son to be the light of the world : his word and ministers are subordinate light : his servants are all the children of light : ignorance is virtually errour , and errour the cause of sin and misery . and men are not born wise , but must be made wise by skilful diligent teaching : parents should begin it : ministers should second them : but alas ! how many millions are neglected by both ? and how many neglect themselves when ministers have done their best ? ignorance and errour are the common road to wickedness , misery and hell . 2. but what can any others do for such ? two things i will remember you of . 1. set up such schools as shall teach children to read the scriptures , and learn the catechism , or principles of religion . our departed friend , mr. thomas gouge did set us an excellent pattern for wales . i think we have grammar schools enough . it is not the knowledg of tongues and arts , and curious sciences which the common people want , but the right understanding of their baptismal covenant with god , and of the creed , lords prayer , decalogue and church communion . a poor honest man , or a good woman , will teach children thus much for a small stipend , better than they are taught it in most grammar schools ; and i would none went to the universities without the sound understanding of the catechism : yea , i would none came thence or into the pulpit without it , 2. when you have got them to read , give them good books , especially bibles , and good catechisms , and small practical books which press the fundamentals on their consciences : such books are good catechisms : many learn the words of the creed , lords prayer , commandments and catechism , by rote , and never understand them , when a lively book that awakeneth their consciences , bringeth them to sensible consideration , and to a true understanding of the same things , which before they could repeat without sense or savour . it is the catechistical truths which most of our english sermons press . and the lively pressing them maketh them pierce deeper than a catechism . if men that in life , or at death , give a stated revenue for good works , would settle the one half on a catechizing english school , and the other half on some sutable good books , it may prove a very , great means of publick reformation . when a good book is in the house , if some despise it , others may read it , and when one parish is provided , every years rent may extend the charity to other parishes , and it may spread over a whole country in a little time . most of the good that god hath done for me , for knowledge or conscience hath been by sound and pious books . iii. a great means of publick good is the right ordering of families all the week , but especially on the lords day : tho the ministry be the usual means of converting heathens and insidels , christian education by parents , is the first means appointed by god for the holy principling of youth : parents must teach them with unwearied diligence , lying down and rising up , deut. 6. 11. and they that will expect gods blessing , must use his appointed means . nature teacheth men and brutes to provide for their off-spring with diligence and patience : and as grace teacheth believers to expect far greater things for themselves and their children , than this world affordeth , so it obligeth them to be at so much greater diligence to obtain it . an everlasting kingdom deserveth more labour than a trade of full estate for the flesh . if all parents did their parts to make their children sanctified believers , as well as they expect the schoolmaster should do his part to make them scholars , and the master do his part to teach them their trades , we might hope that ministers would find them fitter for church work , and that godliness would not be so rare , nor so many wicked children break their parent hearts . but of this i have spoken lately in my counsel to young men . religion is never like to prosper if it be not made a family work . if it be there made the chief business of the house , and done with reverent seriousness , and constancy , if magistracy and ministry should fail , yet families would propagate and preserve it . begin with a reverent beging the help and blessing of god : then read his word and call upon his name : speak serious words of counsel to inferiours ; spend the lords day as much as may be in publick worship , and the rest in reading godly books , and in singing gods praise and calling on his name : put suitable books into the hands of servants and children to read when they have leisure : encourage them in it with love and rewards ; and keep them out of the way of temptation : and then gods blessing will dwell in your families , and they will be as churches of god. if any complain of negligent ministers , or persecuting magistrates , and will not do their own family duties , which none forbids , they condemn themselves . iv. if you would be publick blessings , and do good to many , do your best to procure a skilful , faithful ministry in the church . 1. send no son to the university , who doth not first shew these three qualifications , a capable natural wit and utterance , a love to serious practical religion , a great desire to serve god in the ministry , tho it should be in suffering from men . if they want any one of these , design them to some other calling ; devote not an undisposed lad to the ministry , in hope that god will make him better , but stay till he is better . 2. seeing pastors are here obtruded on the flock , it is a work of great importance for religious gentlemen to buy as many advowsons or presentations , as they can , that they may introduce the best that they can get . god hath hitherto made use of the qualifications of the ministers , as the special means for the welfare of his church . the bare title and office is so far from sufficing without the skill and fidelity of the persons , that such have been the great corrupters and disturbers of the church : when pious men have heaped up riches and honours on the clergy , these have been baits for the worst men to become seekers , and make the sacred ministry but a trade for wealth . and if carnal worldly men be ministers , alas ! what plagues may they be to the people and themselves ? they will hate the spiritual practice of doctrine which they preach ; when they have told men of a heaven and hell , and the necessity of a holy heart and life , as if they had been in jeast ; they will take those for hypocrites that believe them , and live accordingly : they will take the best of the flock for their enemies , because they are enemies to their hypocrisie and vice : instead of imitating saint paul act. 20. who taught them publickly and from house to house , day and night , with tears ; they will turn the ministry into complement and formality , and think that by saying a cold unskilful sermon , and by roteing over a few heartless words , they have laudably performed their part . they will take those for their best hearers who will most honour them and best pay them , tho never so ignorant and ungodly ; and their spleen will swell against the best , and most religious people , because they dislike their unfaithful lives and ministration . if religion should be in publick danger , these will be the judas'es that will sell it for gain . they will do anything rather than suffer much . they are ministers of the world , and not of christ : readier to make crosses for others than to bear the cross of christ : for it is gain that is their godliness : and when their treachery is seen and hated , they will hate the haters of it : and the studies of malignant men will be their laboratories , and the pulpits the place where the sublimate and essence of malice must be vended : how effectually will satans work be done when it is performed in the formalities of the sacred ministry , and in the name of christ ? o what hath the church suffered by a worldly graceless ministry these thousand years and more ; and what doth it yet suffer by them in east and west ! but on the other side , a skilful faithful minister , will preach sound doctrine , and worship god with serious devotion , and live to christ , and the churches good . he will speak the word of truth and life , with truth and liveliness : as one that believeth what he saith , and feeleth the power of it on his heart : tho he must have food and rayment as other men , it is the saving and edifing of souls , which is his work ; to which he bendeth all his studies ; for which he prayeth and longeth , and in which he rejoyceth ; and to which all his worldly interest , not only giveth place , but is made to serve . he will think no price , no pains or suffering too dear , so that the souls of men be saved ; this is the riches and preferment which he desireth : he hath nothing too good or too dear for christ , or for the meanest of his servants when christ requireth it . he is willing to spend and be spont for their sakes : it is them and not theirs that he desireth . he feareth the unbelief and hard heartedness of his hearers , and lest they should reject their own salvation , more than all the slanders or persecutions of the enemies . in a word ; his heart , his study , his life and business is to do all the good he can ; and they that under such a ministry remain impenitent and hardened in sin , are the most hopeless , miserable people in the world . v. and it greatly conduceth to publick good , to keep up true order and christian discipline in the particular churches : tho popish church-tyrants have turned the church keyes into a military reigning , or revenging sword , yet christ did not in vain commit them into his ministers hands . religion seldome prospereth well , where the church is no inclosure , but a common ; where all sorts undistinguished meet . where , as the people know not who shall be made their pastors , but must trust their souls to the care of any that a patron chooseth ; so the pastor knoweth not who are his communicating flock , till he sees them come to the lords table , no , nor when he seeth them . when it goeth for a sufficient excuse to the pastors if the rabble of wicked men communicate , or pass for his church-members , tho they communicate not , if he can but say , i knew them not to be wicked ; ( and how should he , when he knew them not at all ? ) and that none accused them , when they are meet strangers to each other . in christ jesus neither circumcision nor uncircumcision availeth any thing , but a new creature , and faith that worketh by love . and if christ made his servants no better than the world , who would believe , that he is the saviour of the world ? there will be some tares in christs field , till his judgement cast them out for ever . but if it be not a society professing holiness , and disowning unholiness , and making a difference between the clean and the unclean , him that sweareth and him that feareth an oath , him that serveth god and him that serveth him not ; christ will disown them as workers of iniquity , tho they had eat and drunk with him , and done miracles in his name , mat. 7. much more if it be a society where godliness is despised , and the most godly excommunicated , if they differ but in a formality or ceremony from diotrephes ; and the wicked rabble tolerated and cherished in reviling serious godliness , on pretence of opposing such dissenters . christ will not own that pastor nor society , which owneth not conscience and serious piety . if the pastors set up their wills and traditions before the laws and will of christ , and call out , who is on our side , instead of who is on christs side , and fall out with the sheep and worry and scatter them , and cherish the goates , and tolerate the wolves , woe to those shepheards when christ shall judge them : i wonder not if such incline to infidelity , tho they live by the name and image of christianity ; and if they be loath to believe that there will such a day of judgement be , which they have so much cause to fear . but the prudent loving guidance of faithful pastors is so necessary to the church , that without it there will be envy and strife , confusion and every evil work : and a headless multitude , tho otherwise well meaning pious people , will be all wise , and all teachers , till they have no wise teachers left , and will crumble all into dissolution , or into shameful sects : st. paul told us of two games that satan hath to play , acts 20. one by grievous wolves , that shall devour the flock ( tho in sheeps cloathing , yet known by their bloudy jawes . ) the other by men from among your selves , who shall speak perverse things , to draw disciples after them . vi. if you would promote the good of all or many , promote the love and concord of all that deserve to be called christians . to which end you must 1. know who those are , and 2. skilfully and faithfully endeavour it . 1. far be it from any christian to think that christ hath not so much as told us what christianity is , and who they be that we must take for christians , when he hath commanded them all so earnestly to love each other . is not baptism our christening ? every one that hath entred into that covenant with christ , and understandingly and seriously professeth to stand to it , and is not proved by inconsistent words or deeds to nullifie that profession , is to be taken for a christian , and used in love and communion as such . consider of these words , and consider whether all churches have walked by this rule , and whether swerving from it have not been the cause of corruption and confusion . he is a christian fit for our communion , who is baptized in infancy , and owneth it solemnly at age . and so is he that was not baptized , ' til he himself beleived . he is a christian that beleiveth christ to be true god and true man in one person , and trusteth him as our only redeemer by his merits and passion , and our mediator in the heavens , and obeyeth him as our soveragin lord , for pardon , for his spirit and for salvation . and as a christian this man is to be loved and used , tho he have not so much skill in metaphysicks , as to know whether it be a proper speech to call mary the mother of god , or that one of the trinity was crucified , or to know in what sense christs natures might be called one or two , and in what sense he might be said to have one will or two wills , one operation or two : and know not whether the tria capitula were to be condemned ; yea tho he could not define , or clearly tell what hypostasis , persona , yea , or substantia signifieth in god ; nor tell whether god of gods be a proper speech . this man is a christian , tho he know not whether patriarchal , and metropolitical , and diocesane church formes , be according to the will of christ or against it ; and whether symbolical signs in the worship of god , may lawfully be devised and imposed by men , and whether some doubtful words in oaths and subscriptions of mens imposing , being unnecessary , be lawful , and how far he may by them incur the guilt of perjury or deliberate lying : and tho he think that a minister may preach and pray in fit words of his own , tho he read not a sermon or prayer written for him by others , who think that no words but theirs should be offered to god or man. 2. if christs description of a christian be forsaken , and meer christianity seem not a sufficient qualification for our love and concord , men will never know where to rest ; nor ever agree in any ones determination ( but christs : ) all men that can get power will be making their own wills the rule and law , and others will not think of them as they do ; and the variety of fallible mutable church laws , and terms of concord will be the engine of perpetual discord ; ( as ulpian told honest alexander severus the laws would be , which he thought to have made for sober concord in fashions of apparel , ) those that are united to christ by faith , and have his sanctifying spirit , and are justified by him , and shall dwell with him in heaven , are certainly christians , and such as christ hath commanded us to love as our selves . and seeing that it is his livery by which his disciples must be known by loving one another , and the false prophets must be known by the fruits of their hurtfulness , as wolves , thornes and thistles , i must profess , tho order and government have been so amiable to me , as to tempt me to favourable thoughts of some roman power in the church , i am utterly unreconcilable to it , when i see that the very complexion of that hierarchy is malice and bloodiness against men most seriously and humbly pious , that dare not obey them in their sinful usurpations , and that their cause is maintained , by belying , hateing and murdering true christians . and on the other side , too many make laws of love and communion to themselves , and confine christs church with their little various and perhaps erroneous sects . and all others they love with pity , but only those of their cabin and singular opinions , they love with complacency and communion ; those that condemn such as christ justifieth , and say that christians are not his , are near of kin to one another , tho one sort shew it by persecution , and the other but by excommunication or schismatical separation . we are all one in christ jesus gal. 4. 28. and therefore i advise all christians to hate the causes and ways of hatred , and love all the causes and means of love. frown on them that so extol their singular sentiments , as to backbite others , and speak evil of what they understand not : especially such as the pamphleters of this age , whose design is weekly and daily to fight against christian love , and to stir up all men to the utmost of their power , to think odiously of one another , and plainly to stir up a thirst after blood : never did satan write by the hand of man , if he do it not by such as these : the lord of love and mercy rebuke them . and take heed of them that can find enough in the best that are against their way , to prove them dishonest , if not intolerable ; and can see the mote of a ceremony , or nonconformity to a ceremony , in their brothers eye , and not the beam of malice or cruelty in their own . take heed of those that are either for confounding toleration of all , or for dissipating cruelty on pretence of unity . that land or church shall never truly prosper , where these three sorts are not well distinguished : 1. the approved that are to be encouraged : 2. the tolerable that are to be patiently and lovingly endured : 3. the intolerable that are to be restrained . they may as well confound men , and beasts , wise men and mad men , adult and infants , as confound these three sorts , in reference to religion . i add this note to prevent objections , that tho meekness and gentleness promote peace , yet to speak sharply and hatefully of hatred , un peaceableness and cruelty , and all that tends to destroy love , is an act of love , and not of an uncharitable , unpeaceable man. vii . if you love the common good of england , do your best to keep up sound and serious religion in the publick parish churches and be not guilty of any thing that shall bring the chief interest of religion , into private assemblies of men only tolerated , if you can avoid it . indeed in a time of plagues epidemical infection , tolerated churches may be the best preservatives of religion , as it was in the first 300 years , and in the arrians reign , and under popery : but where sound and serious religion is owned by the magistrate , tolerated churches are but as hospitals for the sick , and must not be the receptacle of all the healthful . and doubtless , if the papists can but get the protestant interest once into prohibited or tolerated conventicles ( as they will call them ) they have more than half overcome it , and will not doubt to use it next as they do in france , and by one turn more to cast it out . the countenance of authority will go far with the vulgar , against all the scruples that men of conscience stick at , and they will mostly go to the allowed churches , whoever is there . let us therefore lose no possession that we can justly get , nor be guilty of disgracing the honest conformists , but do all we can to keep up their reputation , for the good of souls : they see not matters of difference through the same glass that we do . they think us unwarrantably scrupulous . we think the matter of their sin to be very great : but we know that before god the degree of guilt , is much according to the degree of mens negligence or unwillingness to know the truth , or to obey it : and prejudice , education , and converse maketh great difference on mens apprehensions : charity must not reconcile us to sin , but there is no end of uncharitable censuring each other . it hath made me admire to hear some mens words against comprehension , as they call it , that they would not have rulers , revoke that which they judge to be heynous sin in their impositions , unless they will revoke all that they think unlawful , lest it should strengthen the parish churches , and weaken the tolerated or suffering part : i will not here open the sin of this policy as it deserves ; but i wish them to read a small book called , the whole duty of nations ( said to be mr. thomas beverleys . ) viii . if you love the common good , take heed lest any injuries tempt you into sedition or unlawful wars ; no man , that never tried them , can easily believe what an enemy wars and tumults are to religion , and to common honesty and sobriety . men are there so serious about their lives and bodily safety that they have no room or time for serious worshipping of god ; the lords day is by necessity made a common day ; and all mens goods are almost common to the will of soldiers ; either power seems to authorize them , or necessity to allow them , to use the goods of others as their own ; as if they were uncapable of doing wrong : it is their honour that can kill most : and how little place there is for love it is easie to conceive . i doubt not but it is lawful to fight for our king or country in a good cause . as nature giveth all private men a right of private self-defence ( and no more ) , so the same law of nature , which is gods law , giveth all nations a right of publick self-defence , against its publick enemies ; that is , against any that by his religion , or his own profession bindeth himself to destroy that nation if he can , or by open arms , seeketh no less than their destruction : but as few calamities are worse to a land than war , so much is to be endured to prevent it . it is like a red hot iron , which fools lay hold on , thinking it is cold , till it fetch off skin and flesh to the bones , and perhaps set the house on fire . if your cause be bad , god will not be for you : and he that so taketh the sword shall perish with the sword ; and if you bite and devour one another , you shall be devoured one of another . and alas thousands of the innocent usually perish or are ruined in the flames , which furious men do kindle : no doubt as suffering a prison , so venturing in war is a duty when god calls you to it ; but in its self a prison is a far more desireable sort of suffering than a war. therefore between the danger of the miseries of an unlawful war , and the danger of betraying our king or kingdom , for want of necessary defence , how cautelous should all sober christians be ? ix . if you would promote the common good , do your best to procure wise and faithful rulers . quest . what can private men do in this ? ans . 1. in cases where they have choosing voices , they ought to prefer the best with greatest resolution , and not for slothfulness to omit their part , nor for worldly interest or the fear of men betray their country , as ever they would escape the punishment of the perfidious . wo to that judas that sells his country and conscience for any bribe , or by self-saving fear . 2. in other cases where you have no choosing vote with men , you have a praying voice with god : pray for kings and all in authority , that we may live a quiet and peaceable life , in all godliness and honesty . god hath commanded no duty in vain : do it earnestly and constantly , and hope for a good issue from god : do it not selfishly that you may have prosperity or preferment by them , but sincerely for their own and the common good : god is the fountain of power , the absolute soveraign of all the world . men are but his provincial officers , none claimeth an universal government of the world , but one that pretendeth to be christs vicar general , and none believe his claim but blinded men . there is no power but of and under god , who hath made rulers his ministers for our good , to be a praise to them that do well , and a terrour to evil doers ; that they that will not be moved with the hopes of gods future rewards , and the fears of his punishments , may be moved by that which is near them within the reach of sense . and all men regard their bodies , tho only believers are ruled by the everlasting interest of their souls . therefore pray hard for kings and magistrates . for if they be good they are exceeding great blessings to the world . they will remember that their power is for god and the common good , and that to god they must give a strict account : they will take gods law for the only universal law to the world , and conform their own as by-laws to it . they will take their own interest to consist in pleasing god and promoting the gospel and kingdom of christ ; and the piety and saving of mens souls . they will be examples of serious godliness , of justice and sobriety , trustiness and temperance and chastity to their subjects ; in their eyes a vile person will be contemned , but they will honour those that fear the lord , psal . 15. 4. they will love those most that love christ best , and most deligently obey him , and tenderly fear to sin against him : those please them best that please god best , and are most useful to the common good : they will set their hearts on the peoples welfare , and are watching for all , while all securely live under their vigilancy . they will cherish all that christ cherisheth , and specially the faithful pastors of the churches , that seek not the world , but the welfare of the flocks : when some are saying , in this mountain we must worship god , and some at jerusalem , they will teach them all to worship god in spirit and truth : when pastors and people grow pievish and quarrelsome for their several interests , opinions and wills , a constantine will cast all their libels into the fire , and rebuke the unpeaceable , and restreine the violent , and teach them to forgive and love each other , and will be the great justice of peace to all the churches in the land , and pare their nailes that would tear and scratch their brethren : he will countenance the sound and peaceable , and tolerate all the tolerable ; but will tie the hands of strikers , and the tongues of revilers : he will contrive the healing of exasperated minds , and take away the occasions of division , and rebuke them that call for fire from heaven , or for the sword to do that which belongeth to the word , or to execute their pride and wrath : godliness will have all the encouragement they can giveit , and innocency a full defence : malignity and persecution and perjury , and unpeaceable revenge , will be hateful where they rule ; and they had rather men feared sin too much than too little ; and would have all men prefer the law and honour of god to theirs ; where the righteous bear rule , the people rejoyce . the wisdom , piety , and impartiality of their governours suppresseth prophaneness , oppression , and contention , and keepeth men in the way of love and peace ; and as the welfare of all is the care of such a ruler above his own pleasure , wealth , or will , so he will have the hearts , and hands , and wealth of all with readiness to serve him : no wonder if such are called nursing fathers , and the light of our eyes , and the breath of our nostrils , and the shaddow of a rock in a weary land. as they bear the image of gods supereminency , and doubly honour him , they are doubly honoured by him ; so that the names of pious princes shew not only the sense of mankind , but the special providence of god in making the memory of the just to be blessed : and as they could not indure to see in their days , ungodliness triumph , or serious godliness made a scorn , or conscience and fear of sinning made a disgrace , or the gospel hindred and faithful ministers forbid to preach it ; so god will not suffer their consciences to want the sense of his love , nor their departing souls to fail of their everlasting hopes , nor their memories to be clouded by obscurity or reproach . even among heathens ; what a name have those emperours left behind them , who lived in justice , charity , and all virtue , and wholly studied the good of all ? what a wonder is it that m. antonine should be so extolled by so many writers , and not one of them all , that i remember , speak one word of evil of him ; save that a small and short persecution of the christians was made by some in his time , till he restrained it ? and all the people almost deified him , and would have perpetuated his line and name in the throne , but that the horrid wickedness of his posterity forced them to a change . what a name hath excellent alexander severus left behind him ? and what a blessing have wise and godly and peacemaking christian princes been in divers ages to the world ? and both the inferiour magistrates and the clergy usually much conform themselves , at least in outward behaviour to their example : for they will choose men of wisdom , conscience and justice under them , to judge and govern . the bishops and pastors which they choose , will be able , godly , laborious men ; not seekers of worldly wealth and honour ; not envious silencers of faithful preachers , nor jealous hinderers of religious duties , nor flattering man-pleasers , nor such as lord it over gods heritage ; but such as rule not by constraint , but willingly , as examples of love and piety to the flock . pray hard therefore for kings , and all in authority , and honour all such , as unspeakable blessings for the good of all . but on the contrary , wicked rulers will be satans captains against jesus christ , and mens sanctification and salvation . they will be wolves in the place of shepherds , and will study to destroy the best of the people , and to root out all serious godliness , and justice : conscience and fearing sin will be to them a suspected , yea a hated thing : if any abuse it , it serves them for a pretence against it . they take the peoples welfare and their own interest to be enemies , and presently look on these whom they should rule and cherish , as the adversaries whom they must tread down : they will purposely make edicts and laws that are contrary to gods law , that they may have advantage to persecute the faithful , and to destroy them as disobedient : they will study to conquer conscience and obedience to god , lest his authority should be regarded above theirs ; and christ is used by them as if he were a usurper , and not their soveraign , but were again to be taken for an enemy to caesar ; and their hatred to true ministers will be such as pauls accusers intimate , who said , he preached another king , one jesus : wicked rulers will be the capital enemies to all that will be enemies to wickedness , and resolved to please god and save their souls : they will not be obeyed under god , but before him ; nor served by the faithful servants of christ ; nor pleased , but at the rate of mens damnation by displeasing god. all men love their like . the worst men , if flatterers , will seem the best to them , and the best the worst and most intolerable . and church and state is like to be written by their copy . o what dreadful plagues , have wicked rulers been to the world , and what a dismal case do they continue the earth in to this day ! not but that people , and especially priests , do contribute hereto : but the chief authors are men in greatest power . five parts of six of the world at this day are heathens and infidels : and what 's the cause ? rulers will not suffer the gospel to be preached to them . the eastern christians were all torn in pieces by the wickedness and contention of the governours of the state and church ; banishing and murdering one another ; so that when the turks invaded them , the promise of liberty to exercise their religion tempted them to make the less resistance , thinking they could not be much worse than before : but the vulgar are so apt to follow the rulers , that ever since , the most of the easterns are apostatized from christ , and turned to mahometanism ; and tho in those countries where the turk alloweth the christian people to have governours of their own , religion somewhat prospereth , yet where that priviledge is denied them , and turks only are their rulers , it withereth away and comes to almost nothing . and what keepeth out reformation that is , the primitive simple christianity , from the popish countries that have religion corrupted by humane superfluities , but the seduction of priests and the tyranny of rulers , that will not endure the preaching of the gospel , and the opening of the scriptures to the people in a known tongue ? how much holy blood have roman and spanish inquisitors , and french and irish murderers , and most other popish rulers to answer for ? even walsh the papist in his irish history tells us all , out of ketin and others , how commonly in ages they lived there in the sin of bloody wars and murders , yea , even when they professed greatest holiness . wicked rulers are as the pikes in the pond , which live by devouring all about them . it is satans main design in the world to corrupt gods two great ordinances of magistracy and ministry , and turn them both against christs kingdom , and to destroy christians in christs name ; oh therefore ! pray hard that all christian nations may have good rulers , and be very thankful to god for such . x. and if you would be instruments of publick good , know what are publick sins and dangers , that you may do your part against them ; and joyn not with any that will promise never to endeavour any reforming alteration , the chiefest are ignorance , pride , and self-willedness in teachers and people , malignant enmity to goodness , impatience with the infirmities of good men ; judging of persons and things by self-interest , covetousness , sensuality , and taking christianity but as the religion of the land , without diligent study to be rooted in the truth . and the scandals of hypocrites and tempted christians , hardening the enemies , especially by divisions and publick temerities and miscarriages , is not the least . xi . i would also in order to publick good , perswade serious christians to be more zealous in communication with their neighbours , and live not over-strangely to others , and say not as cain , am i my brothers keeper ? be kind and loving to all about you , and live not as unknown men to them ; nor alienate them by sourness , contempt or needless singularity ; but become all things lawful to all men to save some ; lend them good books , and draw them to hear gods faithful ministers : perswade them to pray in their families , even with a form or book , till they need it not . xii . lastly , if you would do good , be such as you would have others be , and teach them by examples , of piety , charity , patience , self-denial , forbearing and forgiving ; and not by meer words contradicted by your lives . these are the materials by which you must do good to all . vi. what now remaineth , but that we all set our selves to such a fruitful course of life ? i greatly rejoice in the grace of god , which i daily see in many such of my familiar acquaintance : who study to do good to all , and to live in love and peace , and holiness , by example and by self-denial and constant charity , using christs talents to their masters ends , for the temporal and eternal good of many . but alas ! too many live as if it were enough to do no harm , and say as the slothful servant , here is thy talent which i hid . and some there be that in a blind jealousie of the doctrine of justication ( not understanding what the word justification signifieth ) cry down even the words of james , as if they were unreconcileable with pauls , and can scarce bear him that saith as christ , mat. 12. by thy words thou shalt be justified , and by thy words thou shalt be condemned ; as if they had never read , well done good and faithful servant , &c. for i was an hungry and ye fed me , &c. nor heb. 5. 9. he is the author of eternal salvation to all them that obey him ; or heb. 13. with such sacrifice god is well pleased , or he that doth righteosness is righteous , or that we shall be judged according to our works , or rev. 22. 14. blessed are they that do his commandments that they may have right to the tree of life , and may enter in by the gates into the city : or gal. 6. what a man soweth that shall he reap : he that soweth to the spirit , of the spirit shall reap everlasting life : with many such . no man well in his wits can think that any thing we do can merits of god in commutative justice , as if he received any thing from us : this were even to deny god to be god. but are we not undera law of grace , and doth not that law command us obedience and the improvement of our talents in doing good ? and shall we not be judged by that law ? and what is judging but justifying or condemning ? no works of ours can stand the tryal , by the law of innocency or works , but only the perfect righteousness of christ : but he that is accused of final impenitency , infidelity , hypocrisie or unholyness , if truly accused , shall never be justified ; and if falsely , must be justified against that charge by somewhat besides what is done out of him by jesus christ . it is an easier thing to be zealous for an opinion ( which is sound or supposed such ) about works and grace , than to be zealous of good works , or zealously desirous of grace . how sad use did satan make of mens zeal for orthodox words , when the nestorian , eutychian and monothelite controversies were in agitation ? he went for a hollow hearted neuter , that did not hereticate one side or other : and i would that factious ignorant zeal were not still alive in the churches . how many have we heard on one side , reviling lutherans , calvinists , arminians , episcopal , presbyterians , independents , &c. to render them odious that never understand the true state of the difference ? and how fiercely do some papists and others cry down solifidians , and perswade men that we are enemies to good works , or think that they are not necessary to salvation ( because some rashly maintained , that in a faction against george major long ago ) or at least that they are no further necessary ; but as signs to prove that which god knoweth without them ? and on the other side how many make themselves and others believe that the true expositors of saint james's words are almost papists , and teach men dangerously to trust to works for their justification , while they understand not what either of the apostles mean by justification , faith or works . many so carefully avoid trusting to good works , that they have none or few to trust to . no doubt , nothing of man must be trusted to for the least part that belongs to christ : but all duty and means must be both used and trusted for its own part . consider well these following motives , and you will see why all christians must be zealous of doing all the good they can . 1. it rendreth a man likest to god , to be good , and to do good : on which account christ requireth it even towards our enemies , mat. 5. that we may be perfect as our heavenly father is perfect , who doth good even to the unjust : and he that is likest god is the best man , most holy and most happy , and shall have most communion with god. 2. and when christ came down in flesh to call man home by making god better known to the world , he revealeth him in his attractive goodness , and that was by his own beneficence to man : he came to do the greatest good ; to be the saviour of the world , and to reconcile revolted man to god , and all his life , yea his death and his heavenly intercession , is doing good to those that were gods enemies . and to learn of christ , and imitate his example , is to be his true disciples . and what else do his laws command us ? they are all holy , just and good ; and our goodness is to love them and obey them . by keeping these we must shew that we are his disciples . when he tells you who you must do good to in the instance of the samaritan , he addeth , go thou and do likewise , joh. 15. he largely tells us of what importance it is for every branch that is planted into him , to bring forth fruit . 3. it is much of the end of all the sanctifying operations of theholy spirit . grace is given us to use . even natural powers are given us for action . what the better were man for a tongue , or hands or feet , if he should never use them ? life is a principle of action . it were as good have no life , as not to use it : and why doth god make men good , but that they may do good , even in their duty to god , themselves , and one another ? 4. it is gods great mercy to mankind that he will use us all in doing good to one another ; and it s a great part of his wise government of the world , that in societies men should be tyed to it , by the sense of every particular mans necessity ; and it is a great honor to those that he maketh his almoners , or servants to convey his gifts to others ; god bids you give nothing but what is his , and no otherwise your own than as his stewards . it s his bounty and your service or stewardship which is to be exercised . he could have done good to all men by himself alone , without you or any other , if he would : but he will honour his servants to be the messengers of his bounty . you best please him when you readily receive his gifts your selves , and most fully communicate them to others : to do good is to receive good : and yet he will reward such for doing and receiv . 5. self-love therefore should perswade men to do good to all . you are not the least gainers by it your selves . if you can trust christ , sure you will think this profitable usury : is not a cup of cold water well paid for , when christ performs his promise ? and is it not a gainful loss , which is rewarded in this life an hundred fold , and in the world to come with life eternal ? those that live in the fullest exercise of love , and doing good , are usually most loved , and many are ready to do good to them . and this exercise encreaseth all fruitful graces . and there is a present delight in doing good , which is it self a great reward . the love of others makes it delightful to us : and the pleasing of god , and the imitation of christ , and the testimony of conscience make it delightful . an honest physitian is far gladder to save mens lives or health , than to get their money . and an honest soldier is gladder to save his country than to get his pay . every honest minister of christ , is far gladder to win souls than to get money or preferment . the believing giver hath more pleasure than the receiver ; and this without any conceit of commutative meriting of god , or any false trust to works for justification . 6. stewards must give account of all : what would you wish were the matter of your true account , if death or judgment were to morrow ? would you not wish you had done all the good you could ? do you believe that all shall be judged according to their works ? did you ever well study that great prediction of christ ? matth. 25. and it is some part of a reward on earth that men that do much good , especially that to whole nations , are usualy honoured by posterity , however they be rewarded by the present age. 7. every true christian is absolutely devoted to do good . what else is it to be devoted to god our creator and redeemer ? wha● live we for , or what should we desire to live for , but to do good ? ii. but this exhortation is especially applicable to them that have special opportunity . 1. magistrates are the capitals in the societies and publick affairs of mankind . they are placed highest that they may have an universal influence . tho it be too high a word to call them gods , or gods vice-gerents ( unless secundum quid ) yet they are his officers and regent ministers ; but it 's for the common good . in them god shews what order can do in the government of the world : as the placing of the same figure before many , doth accordingly advance its value in signification , so it is a wonder to note , what the place of one man fignifieth at the head of an army , of a city , of a kingdom . they are appointed by god to govern men in a just subordination to gods government , and no otherwise . to promote obedience to gods laws by theirs , and by their judgment and execution to give men a foretaste , what they may at last expect from god. and by their rewards and punishments to foretel men whom god will reward and punish : and by their own examples to shew the subjects , how temperately , and soberly , and godly , god would have them live . atheists can see and fear a magistrate , that fear not god , because they know him not . they that prefer those as the most worthy of honour , whom god abhorreth for their wickedness , and hate and oppress those whom god will honour , do shew themselves enemies to him that giveth them all their power : and they that by countenance or practice do teach men to despise the fear of god , and to make light of drunkenness , whoredom , lying , perjury and such like odious crimes , do in a sort blaspheme god himself , as if he who exalted them were a lover of sin , and a hater of his own laws and service . there are few rulers that are unwilling of power , or to be accounted great : and do they not know that its a power to do good , that god hath given them ? and that obligation to do it , is as essential to their office as authority ? and that they who govern as the officers of god , and pretend to be liker him in greatness , than their subjects , must also be liker to him in wisdom and goodness ? wo to that man who abuseth and oppresseth the just and faithful in the name of god , and by pretence of authority from him to do it . wo to him that in gods name , and as by his authority countenanceth the wicked whom god abhorreth , and under christs banner fighteth against him . as christ saith of the offensive : it were good for that man , that he had never been born , prov. 24. 24. he that saith to the wicked , thou art righteous , him shall the people curse ; nations shall abhor him , prov. 17. 15. he that justifieth the wicked , and he that condemneth the just , even they both are an abomination to the lord. god looketh for great service from great men : great trust and talents must have great account : a prince , a lord , a ruler , must do much more good , in promoting piety , conscience , vertue , than the best inferiors ; to whom men give much , from them they expect the more . it greatly concerneth such men seriously to ask their conscience , can i do no more to encourage godliness , conscience and justice , and to disgrace malignity , brutish sensuality , and fleshly lusts , than i have done ? o when they must hear , give account of thy stewardship , thou shalt be no longer steward , little think many rulers what an account it is that will be required of them ! o what a deal of good may the rulers of the earth , do if instead of overminding their partial interests , and serving the desires of the flesh , they did but set themselves with study and resolution to promote the common good , by disgraceing sin , and encouraging wisdom , piety and peace ! and where this is not sincerely done , as surely as there is a righteous god and a future judgment , they shall pay for their omissive treachery . and if satan do prevail to set his own captains over the armies of the lord , to betray them to perdition , they shall be deepest in misery as they were in guilt . one would think the great delight that is to be found in doing good to all , should much more draw men to desire authority and greatness , than either riches , or voluptuousness , or a dominering desire that all men should fulfil their wills. ii. the ministers of christ also have the next opportunity to do good to many : and it is a debt which by many and great obligations they owe to christ and men . but it will not be done without labour and condescention and unwearied patience . it is undertaken by all that are ordained to this office , but o that it were performed faithfully by all ! what a doleful life would the persidious soul-betrayers live , if they knew what a guilt they have to answer for ? even the contempt of the peoples souls , and of the blood of christ that purchased them ? o hear that vehement adjuration , 2 tim. 4. 1 , 2. i charge thee before god and the lord jesus christ , who shall judge the quick and the dead , at his appearing and kingdom , preach the word : be instant , in season and out of season ; reprove , rebuke , exhort with all long suffering and doctrine . speak with holy studyed skill ; speak with love and melting pity : speak with importunity : take no denyal : speak as saint paul , act. 20. publickly and from house to house : speak before you are silenced in the dust : speak before death have taken away your hearers . it is for souls , it is for christ , it is for your selves too : while you have opportunity , do good to all . but of this , i have formerly said more in my reformed pastor . iii. and let all men take their common and special opportunities to do good : time will not stay ; your selves , your wives , your children , your servants , your neighbours are posting to another world : speak now what you would have them hear : do them now all the good you can . it must be now or never . there is no returning from the dead to warn them : o live not as those infidels , who think it enough to do no harm , and to serve their carnal minds with pleasure , as born for nothing , but a decent and delightful life on earth . you are all in the vineyard or harvest of the lord : work while it is day : the night is at hand when none can work : wo to the slothful treacherous hypocrite when the judgment cometh . stay not till you are intreated to do good : study it , and seek it . give while there are men that need , and while you have it , especially to the houshold of faith. fire and thieves may deprive you of it . at the furthest death will quickly do it . happy are they that know their day , and trusting in christ do study to serve him in doing good to all . and the doctrine in hand doth further teach us some consectaries which all do not well consider . i. that living chiefly to the flesh in worldly prosperity , and dropping now and then some small good on the by , to quiet conscience , is the property of an hypocrite . but to sound christians , fruitfulness in doing good is the very trade of their lives , of which they are zealous , and which they daily study . ii. that all christians should be very careful to avoid the doing publick hurt : it woundeth conscience to be guilty of wronging of any one man : we find it in dying men , that cannot die in peace till they have confessed wrongs and made satisfaction , and ask forgiveness . and who knoweth , but the many apparitions that have certainly been on such occasions , may be done by miserable souls , to seek some ease of the torment of their own consciences ? but to hurt many , even whole parishes , cities , churches , kingdoms , how much more grievous will it prove ? and yet alas ! how quickly may it be done , and how ordinarily is it done ? what grievous mischief may even well meaning men do , by one mistaken practice or rash act ? by the fierce promoting of one error ? by letting loose one passion , or carnal affection ? by venturing once on secret sin : yea , by one rash sinful word ? how much more if they are drawn and set in an unlawful interest and way ? and little know we when a spark is kindled how it will end ? or how many wayes satan hath to improve it ? and one hurtful action , or unwarrantable way , may blast abundance of excellent endowments , and make such a grievous dammage to the church , who else might have been an eminent blessing . and if good men may do so much hurt , what have the enemies of godliness to answer for , who by wordliness and malignity , are corrupters , dividers and destroyers ? iii. the text plainly intimateth that it is a great crime in them , that instead of doing good while they have opportunity , think it enough to leave it by will to their executors to do it . when they have lived to the flesh , and cannot take it with them , they think it enough to leave others to do that good , which they had not a heart to do themselves : but a treasure must be laid up in heaven before-hand , and not be left to be sent after , matth. 6. 20 , 21. and he that will make friends of the mammon of unrighteousness , must now be rich towards god , luk. 12. 21. it s no victory over the world , to leave it when you cannot keep it : nor will any legacy purchase heaven for an unholy worldly soul . iv. yet they that will do good neither living nor dying are worst of all . surely the last acts of our lives , if possible , should be the best ; and as we must live in health , so also in sickness , and to the last in doing all the good we can ; and therefore it must needs be a great sin , to leave our estates to those that are like to do hurt with them , or to do no good , so far as we are the free disposers of them . the case , i confess is not without considerable difficulties , how much a man is bound to leave to his children , or his neerest kindred , when some of them are disposed to live unprofitably , and some to live ungodlily and hurtfully . some think men are bound to leave them nothing , some think they ought to leave them almost all : and some think that they should leave them only so much as may find them tolerable food and raiment . i shall do my best to decide the case in several propositions . 1. the case is not with us as it was with the israelites , who might not alienate their inheritances from the tribes . yet even they had power to prefer a younger son , that was more deserving , before an elder that was worse . 2. where either law or contract have disabled a man to alienate his estate from an ungodly heir , there is no room for a doubt what he must do . 3. nature teacheth all men to prefer a child that is pious and hopeful , in his provisions and legacies before a stranger that is somewhat better , and not to alienate his estate for want of a higher degree of goodness . 4. when there is a just cause to disinherit an elder son , a younger is to be preferred before a stranger ; or a kinsman if there be no tolerable son. 5. and a son that ought not to be trusted with riches or a great estate , yet ought to have food and raiment ; ( unless he come to that state of obstinate rebellion in sin , for which gods law commanded the israelites to bring forth their sons to be put to death : in such cases the house of correction is fittest for them . ) yet should he have such food as may humble him , and not to gratifie his lust . 6. if a man that hath the full power to dispose of his estate , real or personal , have sons and kindred that according to the judgment of sound reason , are like , if they had his estate , to do mischief with it , or maintain them in a wicked life , or in a meer unprofitable life of idleness , living only to themselves and fleshly ease and pleasure , that man ought to give his estate from such to some that are liker to do good with it , and to use it for god , and the publick benefit . this is much contrary to the common course of most , that think no estate too great for their heirs , nor any portion too great for their daughters , be they what they will , or what use soever they are like to make of it : but these following reasons prove it to be true . 1. every man hath his estate from god , and for god , and is bound as his steward accordingly to use it . this is past doubt : and how doth that man use it for god , who leaveth it to one that is liker to use it for the devil in a fleshly unprofitable life ? what account can such a steward give ? did god give it you to maintain idleness and sin ? obj. o but it is a son whom i am bound to provide for . ans . are you more bound to your son than to your self ? god doth not allow you to spend it on your self , to maintain idleness and vice , rom. 13. 13 , 14. make no provision for the flesh to satisfie the lust ( or will ) thereof . and may you leave it for such a use as is forbidden both your son and you ? it is god that is the owner of it , and it is to him that you must both use and leave it : whether you eat or drink or whatever you do , do all to the glory of god. and will you leave it to be the fuel of lust , and sin ? obj. i leave it not for sin : but if he misuse it , i cannot help it . ans . would that excuse you if you put a sword into a mad mans hand , to say , i cannot help it if he use it ill ? you might have helpt it : it s supposed that you fore-knew how he was like to use it . obj. but he may prove better hereafter , as some do . ans . it is not bare possibilities , that must guide a wise mans actions when probability is against them . would you commit your children to the care of a mad man or a knave , because he may possibly come to his wits , or become honest ? have you not long tried him , and have you not endeavour'd to cure him of his idleness , wickedness or lust ? if it be not done , what ground have you to presume it will be done when you are dead ? you may have so much hope as not utterly to despair of him : but that will not allow you to trust him with that which god made you steward of , for his use and service . but if such hopes may be gratified , give your estate in trust to some conscionable friend , with secret order to give it your son or kinsman , if he become hereafter fit to use it , according to the ends for which god giveth it . reas . 2. the obligation in my text of doing good to all , extendeth to the end of our lives : and therefore to our last will and testament . therefore you must make your wills so as may do good to all , and not to cherish sin and idleness . reas . 3. you are bound to your best to destroy sin and idleness , and therefore not to feed and cherish it . reas . 4. doing good is the very thing which you are created , redeemed and sanctified for ; and therefore you must extend your endeavours to the uttermost and to the last , that as much as may be , may be done when you are dead . if magistrates and ministers took care for no longer than their own lives , what would become of the state or church ? reas . 5. the common good is better than the plenty of a sinful child : yea it is to be preferred before the best child , and before our selves . and therefore much more before the worst . reas . 6. it s a dreadful thing to be guilty of all the fleshly sins , which your ungodly sons will commit with your estate ; when they shall by it maintain the sins of sodom , pride , fulness of bread , and abundance of idleness : if not to strengthen their hands for oppression or persecution . to think that they will spend their days in voluptuousness , because you gave them provision for the flesh . reas . 7. it is cruelty to them that are already so bad , to make their temptations to sin much stronger , and their place in hell the worse , and to make the way to heaven as hard to them as for a camel to go through the eye of a needle : to prepare them to want a drop of water in hell , who were clothed richly and fared sumptuously on earth . to entice them to say , soul take thine ease thou hast enough laid up for many years , till they hear , thou fool this night shall they require thy soul ; to cherish that love of the world , which is enmity to god , by feeding that lust of the flesh , and lust of the eyes , and pride of life , which are not of the father but of the world . reas . 8. when this preferring unprofitable and ungodly children before god and the common good , is so common and reigning a sin in the world , it is a great fault for religious men to encourage them in it , by their example , and to do as they . reas . 9. it is a sin to cast away any of gods gifts . when christ had fed men by a miracle , he saith , gather up the fragments that nothing be lost : if you should cast your mony into the sea , it were a crime : but to leave it to such as you foresee are most likely to use it sinfully , is more than casting it away . if you saw men offer sacrifice to bacchus or venus , you would abhor it . do not that which is so like it , as to leave bad men fuel for fleshly lust . reas . 10. it is the more dreadful , because it is dying in studyed sin without repentance . to put so much sin into ones will , shews a full consent and leaveth no room and time to repent of it . on all these accounts i advise all the stewards of god , as they love him and the publick good and their own souls , while they have opportunity , even to the last breath , to do good to all , and to provide more for the common good than for superfluities to any , and than for the maintaining ungodly children in sin , to the increase of their guilt and misery . indeed in the choice of a calling , employment and condition of life , and place for their children , doing good should be preferred before their rising in the world : and they that justly endeavour to raise their families in wealth , honour or power , should do it only ; that they might do the more good . but it is satans design to turn all gods mercies to the cherishing of wickedness , and even the love of parents to their children to the poisoning of their souls , the strengthening of their snares , and the hinderance of their own and other mens salvation . but its shame and pity , that they who in baptism devoted their children to god , the father , son and holy ghost , renounceing the world the flesh and the devil , as under the banner of the cross , should labour all their life , that impenitently at death they may leave all that they can get to such as in all probability will use it in pride , fulness and idleness , for the flesh , the world and the devil , against him and his interest from whom they received it , and to whom both they and all they had were once devoted . when men are loth that their estates should remove from the name and family ( for which there may be just cause ) i take it for the safest way , ( as aforesaid ) to trust some ( as men do their children with guardians ) by the advise of lawyers , to secure all from their unworthy heirs , for the next or some other of the name and lineage that proveth worthy . there are many other good works by which some rich men may be very profitable to the common-wealth , such as setting all the poor on work , and building hospitals for the impotent , &c. but these this city is happily acquainted with already , and tho still there be much wanting , yet there is much done . v. but one more i will presume to name only to you that are merchants , ( for i am not one who have the ear of princes who are more able ) , might not somewhat more be done than yet is , to further the gospel in your factories , and in our plantations ? old mr. eliots with his helpers in new-england have shewed that somewhat may be done , if others were as charitable and zealous as they . the jesuites and fryars shewed us in congo , japan , china and other countries that much might be done with care and diligence . tho the papal interest was a corrupt end , and all the means that they used was not justifiable , when i read of their hazards , unwearied labours , and success , i am none of those that would deprive them of their deserved honour , but rather wish that we that have better ends and principles might do better than they , and not come so far behind them as we do ( if half be true that pet. massoeus , and the jesuites epistles and many other writers tell us of them . ) i know that they had the advantage of greater helps , from kings and pope and prelates , and colledges endued with trained men and copious maintenance : but might not somewhat more be done by us , than is yet done ? 1. is it not possible to send some able zealous chaplains to those factories which are in the countries of infidels and heathens ? such as thirst for the conversion of sinners , and the enlargment of the church of christ , and would labour skilfully and diligently therein ? is it not possible to get some short christian books , which are fitted for that use , to be translated in such languages that infidels can read , and to distribute them among them ? if it be not possible also to send thither religious conscionable factors , who would further the work , the case of london is very sad . ii. is it not possible , at least to help the poor ignorant armenians , greeks , moscovites , and other christians , who have no printing among them , nor much preaching or knowledge ; and for want of printing have very few bibles , even for their churches or ministers ? could nothing be done to get some bibles , catechisms , and practical books printed in their own tongues and given among them ? i know there is difficulty in the way : but mony and willingness and diligence might do something . iii. might not something be done in other plantations as well as in new-england , towards the conversion of the natives there ? might not some skilful zealous preachers be sent thither , who would both promote serious piety among those of the english that have too little of it , and might invite the americans to learn the gospel , and teach our planters how to behave themselves christianly towards them , to win them to christ ? iv. is it not possible to do more than hath been done , to convert the blacks that are our own slaves or servants to the christian faith ? hath not mr. goodwin justly reprehended and lamented the neglect , yea and resistence of this work in barbados ? and the like elsewhere ? 1. might not better teachers be sent thither for that use ? 2. is it not an odious crime of christians to hinder the conversion of these infidels , lest they lose their service by it , and to prefer their gain before mens souls ? is not this to sell souls for a little mony , as judas did his lord ? and whereas the law manumits them from servitude when they turn christians , that it may invite them to conversion , and this occasioneth wicked christians to hinder them from knowledge , were it not better move the government therefore to change that law , so far as to allow these covetous masters their service for a certain time , useing them as free servants ? 3. and whereas they are allowed only the lords day for their own labour , and some honest christians would willingly allow them some other time instead of it , that they might spend the lords day in learning to know christ and worship god , but they dare not do it , lest their wicked neighbours rise against them , for giving their slaves such an example , might not the governours be procured to force the whole plantation to it by a law , even to allow their infidel servants so much time on another day , and cause some to congregate them for instruction on the lords days ? why should those men be called christians , or have any christian reputation , or priviledges themselves , who think both christianity and souls to be no more worth , than to be thus basely sold for the gain of mens servilest labours ? and what , tho the poor infidels desire not their own conversion ; their need is the greater , and not the less . vi. i conclude with this moveing inference : the great opposition that is made against doing good by the devil and his whole army through all the world , and their lamentable success , doth call aloud to all true christians to overdo them . o what a kingdom of malignants hath satan doing mischief to mens souls and bodies through the earth ! hating the godly , oppressing the just , corrupting doctrine , introducing lies , turning christs labourers out of his vineyard , forbidding them to preach in his name the saving word of life ; hiding or despising the laws of christ ; and setting up their own wills and devises in their stead ; making dividing distracting engines on pretence of order , government and unity : murdering mens bodies , and ruining their estates , and slandering their names , on pretence of love to the church and souls ; encouraging prophaneness , blasphemy , perjury , whoredom , and scorning conscience and fear of sinning : what diligence doth satan use through the very christian nations , to turn christs ordinances of magistracy and ministry against himself , and to make his own officers the most mischievous enemies to his truth and kingdom , and saving work ? to tread down his family and spiritual worship , as if it were by his own authority and commission ? to preach down truth , and conscience , and real godliness , as in christs own name , and fight against him with his own word , and to teach the people to hate his servants , as if this pleased the god of love ? and alas ! how dismal is their success ? in the east the church is hereby destroyed by barbarous mahometans ; the remnants by their prelates continued in sects , in great ignorancé , and dead formality , reproaching and anathematizing one another , and little hope appearing of recovery . in the west a dead image of religion , and unity , and order , drest up with a multitude of gawds , and set up against the life and soul of religion , unity , and order , and a war hereupon maintain'd for their destruction , with sad success : so that usually the more zealous men are for the papal and formal humane image , the more zealously they study the extirpation of worshipping god in spirit and truth , and thirst after the blood of the most serious worshippers ; and cry down them as intolerable enemies , who take their baptism for an obliging vow , and seriously endeavour to perform it , and live in good earnest as christianity bindeth them ; and they take it for an unsufferable crime , to prefer gods authority before mans , and to plead his law against any thing that men command them . in a word , he is unworthy to be accounted a christian with them , who will be a christian indeed , and not despise the laws of christ ; and unworthy to have the liberty and usage of a man , that will not sin and damn his soul : so much more cruel are they than the turkish tyrants , who if they send to a man for his head , must be obeyed . and is the devil a better master than christ ? and shall his work be done with greater zeal and resolution ? will he give his servants a better reward ? should not all this awaken us to do good with greater diligence than they do evil ? and to promote love and piety more earnestly than they do malignity and iniquity ? is not saving church , and state , souls and bodies , better worth resolution and labour , than destroying them ? and the prognosticks are encouraging : certainly christ and his kingdom will prevail : at last all his enemies shall be made his footstool ; yea , shall from him receive their doom , to the everlasting punishment which rebels against omnipotency , goodness and mercy do deserve . if god be not god , if christ will not conquer , if there be no life to come , let them boast of their success . but when they are rottenness and dust , and their souls with devils , and their names are a reproach , christ will be christ , his promises and threatnings all made good , 2 thes . 1. 6. &c. he will judg it righteous to recompense tribulation to your troublers , when he cometh with his mighty angels in flaming fire , to take vengeance on rebels , and to be glorified in his saints , and admired in all true believers . and when that solemn judgment shall pass on them that did good , and that did evil , described matth. 25. with a [ come ye blessed inherit the kingdom ] and [ go ye cursed into everlasting fire ] doing good and not doing it ( much more doing mischief ) will be better distinguished than now they are , when they are rendred as the reason of those different dooms . finis . the cause and cure of a vvounded conscience by tho. fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40653 of text r1315 in the english short title catalog (wing f2414). 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. 157 kb of xml-encoded text transcribed from 94 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40653 wing f2414 estc r1315 12182157 ocm 12182157 55697 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. a40653) transcribed from: (early english books online ; image set 55697) images scanned from microfilm: (early english books, 1641-1700 ; 890:18) the cause and cure of a vvounded conscience by tho. fuller ... fuller, thomas, 1608-1661. [16], 160 p. printed for john williams ..., london : 1647. reproduction of original in cambridge university library. table of contents: p. [13]-[16] eng conscience. christian ethics. a40653 r1315 (wing f2414). civilwar no the cause and cure of a vvounded conscience. by tho: fuller, b.d. fuller, thomas 1647 25951 109 5 0 0 0 0 44 d the rate of 44 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 apex covantage keyed and coded from proquest page images 2002-10 judith siefring sampled and proofread 2002-10 judith siefring text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion the cause and cure of a vvovnded conscience . by tho: fuller , b. d. prov. 18. 14. but a wounded conscience who can beare ? london , printed for john williams , at the crowne in s. pauls churchyard . m d c xlvii . to the right honourable , and vertuous lady , frances mannours , countesse of rutland . madam , by the judicial law of the jewes , if a servant had children by a wife which was given him by his master , though he himselfe went forth free in the seventh yeere , yet his children did remain with his master , as the proper goods of his possession . i ever have been , and shall be a servant to that noble family , whence your honour is extracted . and of late in that house i have been wedded to the pleasant embraces of a private life , the fittest wife , and meetest helper that can be provided for a student in troublesome times : and the same hath been bestowed upon me by the bounty of your noble brother , edw : lord montague : wherefore what issue soever shall result from my mind , by his meanes most happily marryed to a retired life , must of due redound to his honour , as the sole proprietarie of my paines during my present condition . now this booke is my eldest off-spring , which had it beene a sonne , ( i mean , had it been a worke of masculine beauty and bignesse ) it should have waited as a page in dedication to his honour . but finding it to be of the weaker sexe , little in strength , and low in stature , may it be admitted ( madam ) to attend on your ladiship , his honours sister . i need not mind your ladiship how god hath measured outward happinesse unto you by the cubit of the sanctuarie , of the largest size , so that one would be posed to wish more then what your ladiship doth enjoy . my prayer to god shall be , that shining as a pearle of grace here , you may shine as a starre in glory hereafter . so resteth your honours in all christian offices , tho : fuller . boughton , ian. 25. 1646. to the christian reader . as one was not anciently to want a wedding garment at a marriage feast ; so now adayes , wilfully to weare gaudy cloathes at a funerall , is justly censurable as unsuiting with the occasion . wherefore in this sad subject , i have endeavoured to decline all light and luxurious expressions : and if i be found faulty therein , i cry and crave god and the reader pardon . thus desiring that my pains may prove to the glory of god , thine , and my owne edification , i rest , thine in christ jesus , thomas fuller . the contents of the severall dialogues . 1. dialogue . what a wounded conscience is , wherewith the godly and reprobate may be tortured . page 1. 2. dial. what use they are to make thereof , who neither hitherto were ( nor haply hereafter shall be ) visited with a wounded conscience . p. 7. 3. dial. three solemne seasons when men are surprised with wounded consciences . p. 14. 4. dial. the great torment of a wounded conscience , proved by reasons and examples . p. 20 5 dial. soveraign uses to be made of the torment of a wounded conscience . page 30. 6. dial. that in some cases more repentance must be preached to a wounded conscience . p. 36. 7. dial. onely christ is to be applyed to soules truly contrite . p. 43. 8. dial. answers to the objections of a wounded conscience , drawne from the grievousnesse of his sins . p. 50. 9. dial. answers to the objections of a wounded conscience drawn from the slightnesse of his repentance . p. 59 10. dial. answers to the objections of a wounded conscience , drawn from the feeblenesse of his faith . p. 72. 11. dial. god alone can satisfie all objections of a wounded conscience . p. 76. 12. dial. means to be used by wounded consciences , for the recovering of comfort . p. 81. 13. dial. foure wholsome counsels for a wounded conscience to practice . p. 95. 14. dial. comfortable meditations for wounded consciences to muse upon . p. 102 15. dial. that is not alwayes the greatest sin whereof a man is guilty , wherewith his conscience is most pained for the present . p. 111. 16. dial. obstructions hindring the speedy flowing of comfort into a troubled soule . p. 118. 17. dial. what is to be conceived of their finall estate who die in a wounded conscience without any visible comf●…rt ; p. 124. 18 dial. of the different time and manner of the comming of comfort to such who are healed of a wounded conscience . p. 134. 19. dial. how such who are compleatly cured of a wounded conscience , are to demeane themselves . p. 140 20. dial. whether one cured of a wounded con●…cience , be subject to a relapse . p. 147. 21. dial. whether it be lawfull to pray for , or to pray against , or to praise god for a wounded conscience . p. 152. the cause & cure of a wounded conscience . i. dialogue . what a wounded conscience is , wherewith the godly and reprobate may be tortured . timotheus . seeing the best way never to know a wounded conscience , by wofull experience , is speedily to know it by a sanctified consideration thereof : give me ( i pray you ) the description of a wounded conscience , in the highest degree thereof . philologus . it is a conscience frighted at the sight of * sin , and weight of gods wrath , even unto the despaire of all pardon , during the present agony . tim. is there any difference betwixt a broken * spirit , and a wounded conscience , in this your acception ? phil. exceeding much : for a broken spirit is to be prayed and laboured for , as the most healthfull and happy temper of the soule , letting in as much comfort , as it leakes out sorrow for sinne : whereas a wounded conscience is a miserable maladie of the mind , filling it for the present with despaire . tim. in this your sense , is not the conscience wounded every time that the soule is smitten with guiltinesse for any sinne committed ? phil. god forbid : otherwise his servants would be in a sad condition , as in the case of david * smitten by his owne heart , for being ( as he thought ) over-bold with gods anointed , in cutting off the skirt of sauls garment ; such hurts are presently heal'd by a plaister of christs blood , applyed by faith , and never come to that height to be counted and called wounded c●…nsciences . tim. are the godly , a●… well as the wicked , subject to this malady ? phil. yes verily : vessels of honour as well as vessels of wrath in this world , are subject to the knocks and br●…ises of a wounded conscience . a patient job , p●…ous david , faithfull paul may be vexed therewith no lesse then a cursed cain , perfidious achit●…phil , or treacherous judas . tim. what is the difference betwixt a wounded conscience in the godly , and in the reprobate ? phil. none at all ; oft times in the parties apprenensions , both ( for the time being ) conceiving their estates equally desperate ; little , if any , in the widenesse and anguish of the wound it selfe , which ( for the time ) may be as tedious and torturing in the godly , as in the wicked . tim. how then doe they differ ? phil. exceeding much in gods intention , gashing the wicked , as malefactors , out of justice , but lancing the godly , out of love , as a surgeon his patients . likewise they differ in the issue and event of the wound , which ends in the eternall confusion of the one , but in the correction & amendment of the other . tim. some have said , that in the midst of their pain , by this mark they may be distinguished , because the godly , when wounded , complain most of their sinnes , and the wicked of their sufferings . phil. i have heard as much ; but dare not lay too much stresse on this slender signe , ( to make it generally true ) for feare of failing . for sorrow for sin , and sorrow for suffering , are oft times so twisted and interwoven in the same person , yea in the same sigh and groane , that sometimes it is impossible for the partie himself so to separate and divide them in his owne sense and feeling , as to know which proceedeth from the one and which from the other . onely the all-seeing eye of an infinite god is able to discerne and distinguish them . tim. informe me concerning the nature of wounded consciences in the wicked . phil. excuse he herein : i remember a passage in s. * augustine , who enquired what might be the cause that the fall of the angells is not plainly set down in the old testam. with the manner and circumstances thereof , resolveth it thus : god , like a wise surgeon , would not open that wound which he never intended to cure : of whose words thus farre i make use , that as it was not according to gods pleasure to restore the devils , so it being above mans power to cure a wounded conscience in the wicked , i will not meddle with that which i cannot mend : onely will insist on a wounded conscience i●… gods children , where , by gods blessing , one may be the instrument , to give some ease , and remedy unto their disease . ii. dialogue . what use they are to make thereof , who neither hitherto were ( nor haply hereafter spall be ) visited with a wounded conscience . tim. are all gods children , either in their life or at their death , visited with a wounded conscience ? phil. o no : god inviteth many , with his golden scepter , whom he never bruiseth with his r●…d of iron . many , neither in their conversion , nor in the sequell of their lives , have ever felt that paine in such a manner and measure , as amounteth to a wounded conscience . tim. must not the pangs in their travell of the new-birth be painfull unto them ? phil. painfull , but in different degrees . the blessed virgin mary ( most hold ) was deliver'd without any paine ; `as well may that child be borne without sorrow , which is conceived without sin . the women of israel were sprightfull and lively , unlike the egyptians . * the former favour none can have , in their spirituall travell ; the latter some receive , who though other whiles tasting of legall frights and fears , yet god so * preventeth them with his blessings of goodnesse , that they smart not so deeply therein as other men . tim. who are those which commo●…ly have such gentle usage in their conversion ? phil. generally such , who never were notoriously profane , and have had the benefit of godly education from pious parents . in some corporations , the sons of free-men , bred under their fathers in their profession , may set up and exercise their fathers trade , without ever being bound apprentices thereunto . such children whose parents have been citizens of new * jerusalem , and have been bred in the mysterie of godlinesse , oftentimes are entred into religion without any spirit of bondage seizing upon them , a great benefit and rare blessing , where god in his goodnesse is pleased to bestow it . tim. what may be the reason of gods so different dealing with his owne servants , that some of them are so deeply , and others not at all afflicted with a wounded conscience ? phil. even so father , because it pleaseth thee . yet in humility these reasons may be assigned , 1. to shew himselfe a free agent , not confined to follow the same precedent , and to deal with all as he doth with some . 2. to render the prospect of his proceedings the more pleasant to their fight , who judiciously survey it , when they meet with so much diversity and variety therein . 3. that men being both ingorant when , and uncertaine whether or not , god will vi●…it them with wounded conciences , may wait on him with humble hearts , in the worke of their salvation , looking as the eyes of the * servants to receive orders from the hand of their master , but what , when , and how they know not , which quickens their daily expectations , and diligent dependance on his pleasure . tim. i am one of those , whom god hitherto hath humbled with a wounded conscience : give me some instruction for my behaviour . phil. first be heartily thankfull to gods infinite goodnesse , who hath not dealt thus with every one . now because repentance hath two parts , mourning , and mending , or humiliation , and reformation , the more god hath abated thee , in the former , out of his gentlenesse , the more must thou increase in the latter , out of thy gratitude . what thy humiliation hath wanted of other men , in the depth thereof , let thy reformation make up in the bredth thereof , spreading into an universall obedience unto all gods commandements . well may he expect more work to be done by thy hands , who hath laid lesse weight to be borne on thy shoulders . tim. what other use must i make of gods kindnesse unto me ? phil. you are bound the more patiently to beare all gods rods , poverty , sicknesse , disgrace , captivity , &c. seeing god hath freed thee from the stinging scorpion of a wounded conscience . tim. how shall i demeane my selfe for the time to come ? phil. be not high minded , but feare ; for thou canst not infallibly inferre , that because thou hast not hitherto , hereafter thou shalt not taste of a wounded conscience . tim. i will therefore for the future with continuall feare , wait for the comming thereof . phil. wait not for it with servile feare , but watch against it with constant carefulnes . there is a slavish feare to be visited with a wounded conscience , which feare is to be avoided , for it is opposite to the free spirit of grace , derogatory to the goodnesse of god in his gospel , destructive to spiritull joy , which we ought alwayes to have , and dangerous to the soule wrecking it with anxieties , and unworthy suspitions . thus to feare a wounded conscience , is in part to feele it , antidating ones misery , and tormenting himselfe before the time , seeking for that he would be loth to finde : like the wicked in the * gospel , of whom it is said , mens hearts failing them for feare , and looking for those things which are comming . far be such a feare from thee , and all good christians . tim. what feare then is it , that you so lately recommended unto me ? phil. one consisting in the cautions avoiding of all causes and occasions of a wounded conscience , conjoyned with a confidence in gods goodnesse , that he will either preserve us from , or protect us in the torture thereof ; and if he ever sends it , will sanctifie it in us , to his glory , and our good . may i , you , and all gods servants , ever have this noble feare ( as i may terme it ) in our hearts . iii. dialogue . three solemne seasons when men are surprized with wounded consciences . tim. what are those times , wherein men most commonly are assaulted with wounded consciences ? phil. so bad a guest may visit a man at any houre of his life : for no season is unseasonable for god to be just , satan to be mischievous , and sinfull man to be miserable ; yet it happeneth especially at three principall times . tim. of these , which is the first ? phil. in the twilight of a mans conversion , in the very conflict and combat betwixt nature and innitiall grace . for then he that formerly slept in carnall security , is awakened with his fearfull condition : god , as he saith , psal. 50. 21. setteth his sins in order before his eyes . inprimis , the sin of his conception . item , the sinnes of his childhood . item , of his youth . item , of his mans estate , &c. or , inprimis , sinnes against the first table . item , sins against the second ; so many of ignorance , so many of knowledge , so many of presumption severally sorted by themselves . hee committed sinnes confusedly , hudling them up in heaps , but god sets them in order , and methodizeth them to his hand . tim. sins thus set in order must needs be a terrible sight . phil. yes surely , the rather because the metaphor may seem taken from setting an army in battell array . at this conflict in his first conversion , behold a troup of sinnes commeth , and when god himself shal marshall them in rank and file , what guilty conscience is able to endure the furious charge of so great and well order'd an army ? tim. suppose the party dies before he be compleatly converted in this twilight condition , as you term it , what then becomes of his soule , which may seeme too good to dwell in outer darknesse with devils , and too bad to goe to the god of light ? phil. your supposition is impossible . remember our discourse onely concerneth the godly . now god never is father to abortive children , but to such who according to his appointment shall come to perfection . tim. can they not therefore die in this interim , before the work of grace be wrought in them ? phil. no verily : christs bones were in themselves breakable , but could not actually be broken by all the violence in the world , because god hath fore-decreed , a bone of him shall not be broken . so we confesse gods children mortall , but all the power of devill or man may not , must not , shall not , cannot kill them before their conversion , according to gods election of them to life , wth must be fully accomplished . ti : what is the 2. solemn time , wherin wounded cōsciēces assault men ? phil. after their conve●…sion cōpleated , and this either upon the committing of a conscience-wasting sin , such as tertullian calleth peccatum devoratorium salutis , or upon the undergoing of some heavy affliction of a bigger standard and proportion , blacker hu●… and complexion then what befalleth ordinary men , as in the case of job . tim. which is the third , and last time , when wounded consci●…nces commonly walke abroad ? phil. when men lie on their death-beds , sathan must now roare , or else for ever hold his peace : roare he may afterwards with very anger to vex himselfe , not with any hope to hurt us . there is mention in scripture of an evill day ; which is most applyable to the time of our death . we read also of an houre of * temptation ; and the * prophet tells us there is a moment , wherein god may seeme to for sake us . now sathan being no lesse cunning to finde out , then carefull to make use of his time of advantage , in that moment of that houre of that day , will put hard for our soules , and we must expect a shrewd parting blow from him . tim. your dolefull prediction disheartens me , for feare i be foild in my last encounter . phil. be of good comfort : through christ we shall be victorious , both in dying and in death it selfe . remember gods former favours bestowed upon thee . indeed wicked men , from premisses of gods power collect a conclusion of his weaknesse , psal. 78. 20. behold be smot the rock , that the waters 〈◊〉 out , and the streames over-flowed : can he give bread also ? can ●…e provide flesh for his people ? but gods children * by better logick , ●…rom the prepositions of gods former preservations , inferre his power and pleasure to protect them for the future . be assured , that god which hath beene the god of the mountaines , and made our mountaines strong in time of our prosperity , will also be the god of the valleys , and lead us safe * through the valley of the shadow of death . iv. dialogue . the great torment of a wounded conscience , proved by reasons and examples . tim. is the paine of a wounded conscience so great as is pretended ? phil. god * saith it , we have seene it , and others have felt it : whose complaints , ●…avour as little of dissimulation , as their cries in a fit of the cholique , doth of counterfeiting . tim. whence comes this wound to be so great and grievous ? phil. six reasons may be assigned thereof . the first drawn from the heavinesse of the hand which makes the wound ; namely , god himslfe , conceived under the notion of an infinite angry judge . in all other afflictions , man encountreth only with man , and in the worst temptations , only with sathan , but in a wounded conscience , he enters the lists immediately with god himselfe . tim. whence is the second reason fetcht ? phil. from the * sharpnesse of the sword , wherewith the wound is made , being the word of god , and the keen threatnings of the law therein contained . there is mention gen. 3. 24. of a sword turning every way : parallel whereto is the word of god in a wounded conscience . mans heart is full of windings , turnings and doublings , to shift and shunne the stroke thereof if possible , but this sword meets them wheresoever they move , it fetcheth and finds them out , it hants and hunts them , forbidding them during their agony , any entrance into the paradise of one comfortable thought . tim. whence is the third reason derived ? phil. from the tendernesse of the part it selfe which is wounded ; the conscience being one of the eyes of the soule , sensible of the smallest hurt . and when that callum , schirrus or inerustation drawn over it by nature , and hardned by custome in sinne , is once 〈◊〉 off , the conscience becomes so pliant and supple , that ●…he least imaginable touch is painf●…ll 〈◊〉 it . tim. what is the fourth reason ? phil. the folly of the patient : who being stung , hath not the wisedome to looke up to christ , the brazen serpent but tormenteth himselfe with his owne activity . it was threatned to * pashur , i will make thee a terrour to thy selfe : so fareth it with gods best saint during the fit of his perplexed conscience ; heareth he his owne voice , he thinketh , this is that which so often hath sworne , lyed , talked vainly , wanton , wickedly ; his voice is a terrour to himselfe . seeth he his own eyes in a glasse , he presently apprehends , these are those which shot forth so many envious , covetous , amorous glances , his eyes are a terrour to himselfe . sheep are observed to flye without cause , scared , ( as some say ) with the sound of their own feet : their feet knack , because they flye , and they fly , because their feet knack , an emblem of gods children in a wounded conscience , selfe-fearing , selfe ▪ frighted . tim. what is the fift reason which makes the paine so great ? phil. because sathan rak●…s his clawes in the reeking blood of a wounded conscience . belzebub the devils name fignifieth in hebrew the lord of flyes ; which excellently intimates his nature and employment : flyes take their selicity about sores and galled backs , to infest and inflame them . so sathan no sooner discovereth ( and that bird of prey hath quick sight ) a soule terrour-struck , but thither he hasts , and is busie to keepe the wound raw , there he is in his throne to doe mischiefe . tim. what is the sixt and last reason why a wounded conscience is so great a torment ? phil. because of the impotency and invaliditie of all earthly receipts to give ease thereunto . for there is such a gulfe of disproportion betwixt a mind-malady and bodymedicines , that no carnall , corporall comforts can effectually work thereupon . tim. yet wine in this case is prescribed in scripture , * give wine to the heavy hearted , that they may remember their misery no more . phil. indeed if the wound be in the spirits , ( those cursiters betwixt soule and body ) to recover their decay or consumption , wine may usefully be applyed : but if the wound be in the spirit in scripture phrase , all carnall , corporall comforts are utterly in vaine . tim. me thinks merry company should doe much to refresh him . phil. alas , a man shall no longer be welcome in merry company , then he is able to sing his part in their joviall consort . when a hunted deere runs for safeguard amongst the rest of the herd , they will not admit him into their company , but beat him off with their hornes , out of principles of selfe-preservation , for feare the hounds , in pursuit of him , fall on them also . so hard it is for man or beast in misery to find a faithfull friend . in like manner , when a knot of bad-good-fellowes perceive one of their society dogg'd with gods terrours at his heeles , they will be shut of him as soone as they can , preferring his roome , and declining his company , lest his sadnesse prove infectious to others . and now if all six reasons be put together , so heavy a hand , smiting with so sharp a sword on so tender a part of so foolish a patient , whilst sathan seeks to widen , and no worldly plaister can cure the wound , it sufficiently proves a wounded conscience to be an exquisite torture . tim. give me i pray an example hereof . phil. when adam had eaten the forbidden fruit , he tarryed a time in paradise , but tooke no contentment therein . the sunne did shine as bright , the rivers ran as cleare as ever before , birds sang as sweetly , beasts played as pleasantly , flowers smelt as fragrant , herbs grew as fresh , fruits flourisht as faire , no puntilio of pleasure was either altered or abated . the objects were the same , but adams eyes were otherwise , his nakednesse stood in his light ; a thorne of guiltinesse grew in his heart , before any thistles sprang out of the ground ; which made him not to seeke for the fairest fruits to fill his hunger , but the biggest leaves to cover his nakednesse . thus a wounded conscience is able to unparadise paradise it selfe . tim. give me another instance . phil. christ jesvs our saviour , he was blinded , buffeted , scourged , scoffed at , had his hands and feet nailed on the crosse , and all this while said nothing . but no sooner apprehended he his father deserting him , groaning under the burthen of the sins of mankind imputed unto him , but presently the lambe , ( who hitherto dumb before his shearer opened not his mouth ) for paine began to bleat , my god , my god , why hast thou forsaken me ? tim. why is a wounded conscience by david resembled to arrowes , * thine arrowes stick fast in me ? phil. because an arrow ( especially if barbed ) rakes & rends the flesh the more , the more mettall the wounded partie hath to strive and struggle with it : and a guilty conscience pierceth the deeper , whilst a stout stomach with might and main seeketh to out-wrastle it . tim. may not a wounded conscience also work on the body , to hasten and heighten the sicknesse thereof ? phil. yes verily , so that there may be employment for * luke , the beloved physitian , ( if the same person with the evangelist ) to exercise both his professions : but we meddle onely with the malady of the mind , abstracted from any bodily indisposition . v. dialogue . soveraign uses to be made of the torment of a wounded conscience . tim. seeing the torture of a wounded conscience is so great , what use is to be made thereof ? phil. very much . and first , it may make men sensible of the intollerable paine in hell fire . if the mouth of the fiery fornace into which the children were cast , was so hot , that it burnt those which approached it , how hot was the fornace it selfe ? if a wounded conscience , the suburbs of hell , be so painfull , oh how extreame is that place , where the worme never dyeth , and the fire is never quenched ? tim. did our roaring boyes ( as they call them ) but seriously consider this , they would not wish god damne them , and god confound them so frequently as they doe . phil. no verily : i read in theodoret of the ancient donatists , that they were so ambitious of martyrdome , ( as they accounted it ) that many of them meeting with a young gentleman requested of him , that he would be pleased to kill them . he , to confute their folly , condescended to their desire , on condition , that first they would be contented , to be all fast bound : which being done , accordingly he took order that they were all soundly whipt , but saved their lives . in application : when i heare such riotous youths wish that god would damne or confound them , i hope god will be more mercifull , then to take them at their words , and to grant them their wish ; only i heartily desire that he would be pleased , sharply to scourge them , and soundly to lash them with the frights & terrours of a wounded conscience . and i doubt not , but that they would so ill like the paine thereof , that they would revoke their wishes , as having little list , and lesse delight to taste of hell hereafter . tim. what other use is to be made of the paine of a wounded conscience ? phil. to teach us seasonably to prevent , what we cannot possibly endure . let us shunne the smallest sinne , lest if we slight and neglect it , it by degrees fester and gangrene into a wounded conscience . one of the bravest * spirits that ever england bred , or ireland buried , lost his life by a light hurt neglected ; as if it had beene beneath his high minde to stoop to the dressing thereof , till it was too late . let us take heed the stoutest of us be not so served in our soules . if we repent not presently of our sinnes committed , but carelesly contemne them , a scratch may quickly prove an ulcer ; the rather , because the flesh of our minde , if i may so use the metaphor , is hard to heale full of cholerick & corrupt humors , and very ready to rancle . tim. what else may we gather for our instruction from the torture of a troubled mind ? phil. to confute their cruelty , who out of sport or spight , willingly and wittingly wound weak consciences ; like those uncharitable * corinthians , who so far improve their liberty in things indifferent , as thereby to wound the consciences of their weake brethren . tim. are not those ministers too blame , who , mistaking their message , instead of bringing the gospell of peace , fright people with legall terrours into despaire ? phil. i cannot commend their discretion , yet will not condemn their intention herein . no doubt their d●…sire and designe is pious , though they erre in the pursuite and prosecution thereof , casting down them whom they cannot raise , and conjuring up the spirit of bondage which they cannot allay againe : wherefore it is our wisest way , to interweave promises with threatnings , and not to leave open a pit of despaire , but to cover it again with comfort . tim. remaineth there not as yet , another use of this poi●…t ? phil. y●…s , to teach us to pitty and pray for those that have afflicted consciences , not like the wicked , * who persecute those whom god hath smitten , and talke to the griefe of such whom he hath wounded . tim. yet eli was a good man , who notwithstanding censured * hannah , a woman of a sorrowfull spirit , to be drunke with wine . phil. imitate not eli in committing , but amending his fault . indeed his dimme eyes could see drunkennes in hannah where it was not , & could not see sacriledge & adultery in his own sonnes , where they were . thus those who are most indulgent to their owne , are most censorious of others . but eli afterwards perceiving his errour , turned tho condemning of ha●…nah into praying for her . in like manner , if in our passion we have prejudiced , or injur'd any wounded consciences , in cold blood let us make them the best amends and reparation . vi . dialogue . that in some cases more repentance must be preached to a wounded conscience . tim. so much for the maladie , now for the remedy . suppos●… you come to a wounded conscience , what counsell will you prescribe him ? phil. if after hearty prayer to god for his direction , he appeareth unto me , as yet , not truely penitent , in the first place i will presse a deeper degree of repentance upon him . tim o miserable comforter ! more sorrow still ! take heed your eyes be not put out with that smoking flax , you seeke to quench , and your fingers wounded with the splinters of that bruised reed you goe about to breake . phil. understand me sir . better were my tongue spit out of my mouth , then to utter a word of griefe to drive them to despaire , who are truly contrite . but on the other side , i shall betray my trust , and be found an unfaithfull dispencer of divine mysteries , to apply comfort to him who is not ripe and ready for it . tim. what harme wol●…d it doe ? phil. raise him for the present , and ruine him , without gods greater mercy for the future . for comfort dawbed on , on a foule soule , will not stick long upon it : and instead of pouring in , i shall spill the precious oyle of gods mercy . yea i may justly bring a wounded conscience upon my selfe , for dealing deceitfully in my stewardship . tim. is it possible one may not be ●…oundly humbled , and yet have a wounde●… conscience ? phil. most possible : for a wounded conscience is often inflicted as a punishment for lacke of true repentance : great is the difference betwixt a mans being frighted at , and humbled for his sinnes . one may passively be cast downe by gods terrours , and yet not willingly throw himselfe downe , as he ought , at gods foot-stoole . tim. seeing his pain is so pittifull as you have formerly proved ; why would you adde more griefe unto him ? phil. i would not adde griefe to him , but alter griefe in him ; making his ●…orrow , not greater , but better . i would endeavour to change his dismall , dolefull dejection , his hid●…s , and horrible heavines , his bitter exclamations , which seeme to me much mixed in him , with pride , impatience , and impen●…tence , into a willing submission to gods pleasure , and into a kindly , gentle , tender gospell-repentance , for his sinnes . tim. but there are some now adayes who maintaine that a child of god after his first conversion , needeth not any new repentance for sinne all the dayes of his life . phil. they derend a grievous and dangerous errour . consider what two petitions christ coupleth together in his prayer : when my body which every day is hungry , can live without gods giving it daily bread , then and no sooner shall i believe , that my soule , which daily sinneth , can spiritually live , without gods forgiving it its trespasses . tim. but such alledge , in proof of their opinion , that a man hath his person justified before god , not by pieces and parcels , but at once and for ever in his conversion . phil. this being granted doth not favour their errour . we confesse god finished the creation of the world , and all therein in six dayes , and then rested from that worke , yet so , that his daily preserving of all things by his providence , may ●…till be accounted a constant and continued creation . we acknowlege in like manner , a child of god justified at once in his conversion , when he is fully and freely estated in gods favour . and yet seeing every daily sinne by him committed , is an aversion from god , and his daily repentance a conversion to god , his justification in this respect , may be conceived intrirely continued all the dayes of his life . tim. what is the difference betwixt the first repentance , and this renewed repentance ? phil. the former is as it were the putting of life into a dead man , the latter the recovering of a sicke man from a dangerous swound ; by the former , sight to the blind is simply restored , and eyes given him ; in the latter , only a filme is removed , drawn over their eyes , and hindering their actuall sight . by the first we have a right title to the kingdome of heaven : by our second repentance , we have a new claime to heaven , by vertue of our old title . thus these two kinds of repentance may be differenced and distinguished , though otherwise they meet and agree in generall qualities : both having sinne for their cause , sorrow for their companion , and pardon for their consequent and effect . tim. but are not gods children after committing of grievous sinnes , and before their renewing their repentance remaine still heires of heav●… , married to christ , and citizens of the new hierusalem ? phil. heires of heaven , they are , but disinheritable for their m●…demeanour . married still to christ , but deserving to be divorced for their adulteri●… . citizens of heaven , but yet outlawed , so that they can recover no right , and receive no benefit , till their out-lawry be reversed . tim. where doth god in scripture injoyne this second repentance on his owne children ? phil. in severall places . he threatneth the * church of ephesus ( the best of the seaven ) wich removing the candlesticke from them , except they repent : and christ telleth his own disciples , true converts before , but then guilty of ambitious thoughts , that * except yee be converted yee shall not enter into the kingdome of heaven . here is conversion after conversion , being a solemne turning from some particular sinne ; in relation to which it is not absurd to say , that there is justification after justification ; the latter as following in time , so flowing from the former . vii . dialogue . onely christ is to be applyed to soules truly contrite . tim. but suppose the person in the ministers apprehension heartily humbled for sinne , what then is to be done ? phil. no corrosives , all cordialls ; no vineger , all oyle ; no law , all gospell must be presented unto him . here blessed the lippes , yea beautifull the feet of him that bringeth the tidings of peace . as * elisha , when reviving the sonne of the shunamite laid his mou●…h to the mouth of the child . so the gaping orifice of christs wounds must spiritually by preaching , be put close to the mouth of the wounds of a conscience : happy that skilfull architect , that can shew the sick man , that the * head stone of his sprituall building , must be laid with shouts , crying grace , grace . tim. which doe you count the head-stone of the building , that which is first or last laid ? phil. the foundation is the head-stone in honour , the top-stone is the head-stone in height . the former the head-stone in strength , the latter in stature . it seemeth that gods spirit , of set purpose ▪ made use of a doubtfull word , to shew that the whole fabricke of our salvation , whether as founded , or as finished , is the only worke of gods grace alone . christ is the alpha and omega thereof , not excluding all the letters in the alphabet interposed . tim. how must the minister preach christ to an afflicted conscience ? phil. he must crucifie him before his eyes , lively setting him forth , naked , to cloath him ; wounded , to cure him ; dying , to save him . he is to expound and explaine unto him , the dignity of his person , pretiousnesse of his blood , plenteousnesse of his mercy , in all those loving relations , wherein the scripture presents him : a kind father to a prodicall child , a carefull hen to a scatter'd chicken , a good shepherd that bringeth his lost sheep back on his shoulders . tim. spare me one question , why doth he not drive the sheepe before him , especially seeing it was lively enough to lose it selfe ? phil. first , because though it had wildnesse too much to goe astray , it had not wisedome enough to goe right . secondly , because probably the ●…lly sheep , had tired it selfe with wandring ; habbabuk 2. 13. the people shall wearie themselves for very vanity , and therefore the kind shepheard brings it home on his owne shoulders . tim. pardon my interruption , and proceed , how christ is to be held forth . phil. the latitude and extent of his love , his invitation without exception , are powerfully to be prest ; every one that thi●…teth , all ye that are heavy laden , whosoever beleeveth , and the many promises of mercy are effectually to be tendered unto him . tim. where are those promises in scripture ? phil. or rather , where are they not ? for they are harder to be mist , then to bee met with . open the bible ( as he * drew his bow in battle ) at adventur●…s ▪ if thou lightest on an historicall place , behold precedents ; if on a doctrinall , promises of comfort . for the larter , observe these particulars , gen. 3. 15. exo. 33. 6. isa. 40. 1. isa. 54. 11. mat. 11. 28. mat. 12. 20. 1 cor. 10. 13. heb. 13 ▪ 5. &c. tim. are these more principall places of consolation , then any other in the bible ? phil. i know there is no choosing , where all things are choicest : whosoever shall select some pearles out of such a heap , shall leave behind as precious as any he takes , both in his owne and others judgement ; yea which is more , the same man at severall times may in his apprehension preferre severall promises as best , formerly most affected with one place , for the present more delighted with another ; and afterwards conceiving comfort therein not so cleare , choose other places as more pregnant , and pertinent to his purpose . thus god orders it , that divers men ( and perchance the same man at different times ) make use of all his promises , gleaning and gathering comfort , not only in one furrow , land , or furlong ▪ but as it s scattered clean through the whole field of the scripture . tim. must ministers have varie●…y of severall comfortable promises ? phil. yes surely : such masters of the assembly being to enter and fasten consolation in an afflicted soule , need have many nailes provided aforehand , that if some for the present , chance to drive untowardly , as splitting , going awrie , turning crooked or blunt , they may have others in the roome thereof . tim. but grant , christ held out never so plainly , prest never so powerfully , yet all is in vaine , except god inwardly with his spirit perswade the wounded conscience to beleeve the truth of what he saith . phil. this is an undoubted truth , for one may lay the bread of life on their trencher , and cannot force them to feede on it . one may bring them downe to the spring of life , but cannot make them drinke of the waters thereof ; and therefore in the cure of a wounded conscience , god is all in all , only the touch of his hand , can * heal this kings evill , i kill and make alive , i wound and i heale , neither is there any that can deliver out of my hand . viii . dialogue . answers to the objections of a wounded conscience drawne from the grievousnesse of his sinnes . tim. give me leave now sir to personate & represent a wounded conscience , and to alledge and inforce such principall objections wherewith generally they are grieved . phil. with all my heart , and god blesse my endeavours in answering them . tim. but first i would be satisfied how it comes to passe , that men in a wounded conscience have their parts so presently improved . the jewes did question concerning our saviour , * how knoweth this man letters being never learned ? but here the doubt , and difficulty is greater ; how come simple people so subtile on a sudden to oppose with that advantage , and vehemency , that it would puzzle a good and grave divine to answer them ? phil. two reasons may be rendred thereof . 1. because a man in a diste●…per , is stronger then when he is in his perfect health . what sampsons are some in the fit of a feaver ? then their spirits , being intended by the violence of their disease , push with all their power . so is it in the agony of a distressed soule , every string thereof is strained to the height , and a man becomes more then himselfe to object against himselfe in a fit of despaire . tim. what is the other reason ? phil. sathan himselfe , that subtile sophister assisteth them . he formes their arguments , frames their objections , fits their distinctions , shapes their evasions ; and this discomforter ( aping gods spirit the comforter , john 14. 26. ) bringeth all things to their remembrance , which they have heard or read to dishearten them . need therefore have ministers , when they meddle with afflicted men , to call to heaven afore-hand to assist them , being sure , they shall have hell it selfe to oppose them . tim. to come now to the objections , which afflicted consciences commonly make : they may be reduced to three principall heads . either drawne from the greatnesse and grievousnesse of their sinnes , or from the slightnesse and lightnesse of their repentance , or from th●… faintnesse & feeblenesse of their faith . i begin with the objections of the first forme . phil. i approve your method i p●…ay proceed . tim. first sir , even since my conversion , i have beene guilty of many grievous sinnes , and ( which is worse ) of the same sinne many times committed . happy * judah , who though once committing incest with thamar , yet the text saith , that afterward he knew her again no more . but i vile wretch have often re-fallen into the same offence . phil. all this is answered in gods promise in the * prophet , though your sins be as scarlet , i will make them as snow . consider how the tyrian scarlet was dyed , not overly dipt , but throughly drencht in the liquor , that coloured it , as thy soul in custome of sinning . then was it taken out for a time , and dryed , put in againe , soakt , and sodden the second time in the fatt ; called therefore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , twice dyed ; as thou complainest thou hast been by relapsing into the same sin . yea the colour so incorporated into the cloath not drawne over , but diving into the very heart of the wool , that rub a scarlet rag on what is white , and it will bestow a redish tincture upon it : as perchance thy sinfull practice , and president , have also infected those which were formerly good , by thy badnesse . yet such scarlet sins so solemnly and substantially coloured , are easily washt white in the blood of our saviour . tim. but , sir , i have sinned against most serious resolutions , yea against most solemne vowes which i have made to the contrary . phil. vow-breaking , though a grievous sinne , is pardonable on unfaigned repentance . if thou hast broken a vow , t●…e a knot on it , to make it hold together againe . it is spirituall thrift , and no mis-becomming basenesse , to piece and joynt thy neglected promises with fresh ones . so shall thy vow in effect be not broken , when new mended : and remain the same , though not by one intire continuation , yet by a constant successive renovation thereof . thus * jacob renewed his neglected vow of going to bethel ; and this must thou doe , re-inforce thy broken vowes , if of moment , and materiall . tim. what mean you by the addition of that clause , if of moment and materiall ? phil. to deale plainly . i dislike many vowes men make , as of reading just so much , and praying so often every day , of confining themselves to such a strict proportion of meate , drinke , sleepe , recreation , &c. many things may be well done , which are ill vowed . such particular vowes men must be very sparing how they make . first , because they savour somewhat of will-worship . secondly , small glory accrews to god thereby . thirdly , the dignitie of vowes are disgraced by descending to too triviall particulars . fourthly , sathan hath ground given him to throw at us , with a more steady aime . lastly , such vowes , instead of being cords to tie us faster to god , prove knots to intangle our consciences : hard to be kept , but oh ! how heavy when broken ? wherefore setting such vowes aside , let us be carefull with david , to keep that grand and generall vow , * i have sworne , and i will performe it , that i will keep thy righteous judgements . tim. but sir i have committed the sinne against the holy ghost , which the saviour of mankind pronounceth unpardonable , and therefore all your counsells and comforts unto me are in vaine . phil. the devill , the father of lyes , hath added this lye to those , which he hath told before , in perswading thee , thou hast comitted the sinne against the holy ghost . for that sinne is ever attended with these two symptomes . first , the party guilty thereof never grieves for it , nor conceives the least sorrow in his heart , for the sinne he hath committed . the second ( which followeth on the former ) he never wisheth or desireth any pardon , but is delighted , and pleased with his present condition . now if thou canst truely say , that thy sinnes are a burden unto thee , that thou dost desire forgivenesse , and wouldest give any thing , to compasse and obtaine it ; be of good comfort , thou hast not as yet , and by gods grace , never shalt , commit that unpardonable offence . i will not define how neere thou hast beene unto it . as david said to jonathan , there is not a haires breadth betwixt death and me : so it may be thou hast m●…st it very narrowly , but assure thy selfe , thou art not as yet guilty thereof . ix . dialogue . answers to the objections of a wounded conscience drawne from the slightnesse of his repentance . tim. i beleeve my sinnes are pardonable in themselves , but alas my stony heart is such , that it cannot relent and repent , and therefore no hope of my salvation . phil. wouldest thou sincerely repent ? thou dost repent . the women that came to embalme * christ , did carefully forecast with themselves , who shall role away the stone from the doore of the sepulcher ? alas their fraile , faint , feeble arms were unable to remove such a weight . but what followeth ? and when they looked , they saw that the stone was rolled away , for it was very great . in like manner , when a soule is truly troubled about the massie mighty burden of his stony heart interposed , hindring him from comming to christ ; i say when he is seriously and sincerely solicitous about that impediment , such desiring is a doing , such wishing is a working . doe thou but take care it may be removed , and god will take order it shall be removed . tim. but sir i cannot weep for my sinnes ; my eyes are like the pit wherein joseph was put , there is no water in them , i cannot squeeze one teare out of them . phil. before i come to answer your objection , i must premise a profitable observation . i have taken notice of a strange opposition betwixt the tongues and eyes of such as have troubled consciences . their tongues some have known ( and i have heard ) complaine that they cannot weepe for their sinnes , when at that instant their eyes have plentifully shed store of teares : not that they speake out of dissimulation , but distraction . so somtimes have i smiled at the simplicity of a child , who being amased , and demanded whether or no he could speake ? hath answered , no . if in like manner at the sight of such a contradiction betwixt the words and deeds of one in the agony of a wounded conscience , we should chance to smile , knew us not to jeere , but joy , perceiving the party in a better condition , then he conceiveth himselfe . tim. this your observation may be comfortable to others , but is impertinent to me . for as i told you i i have by nature such dry eyes that they will afford no moisture to bemoan my sinnes . phil. then it is a naturall defect , and no morall default , so by consequence a suffering and no sinne , which god will punish . god doth not expect the cock should runne water , where he put none into the cisterne . know also , their hearts may be fountaines whose eyes are flints , and may inwardly bleed , who doe not outwardly weep . besides * christ was sent to preach comfort , not to such only as weep , but mourne in zion . yea if thou canst squeeze out no liquor , offer to god the empty bottles ; instead of tears , tender and present thy eyes unto him . and though thou beest water-bound , be not wind-bound also , sigh , where thou canst not sob , and let thy lungs doe what thy eyes cannot performe . tim. you say something , though i cannot weep , in case i could soundly sorrow for my sinnes . but alas , for temporall losses and crosses , i am like r●…chell , ●…amenting for her children , and would not be comforted . but my sorrow for my sins is so small , that it appeares none at all in proportion . phil. in the best saints of god , their sorrow for their sinnes being measured with the sorrow for their sufferings , in one respect , will fall short of it , in another must equall it , and in a third respect doth exceed and goe beyond it . sorrow for sins falleth short of sorrow for sufferings , in loud lamenting or violent uttering it selfe in outward expressions thereof ; as in roaring , wringing the hands , rending their haire , and the like . secondly , both sorrowes are equall in their truth and sincerity , both farre from hypocrisie , free from dissimulation , reall , hearty , cordiall , uncounterfeited . lastly , sorrow for sinne exceeds sorrow for suffering , in the continuance and durablenesse thereof : the other like a land-flood , quickly come , quickly gone ; this is a continuall dropping or running river , keeping a constant stream . my sins , saith david , are ever before me ; so also is the sorrow for sinne in the soule of a child of god , morning , evening , day , night , when sicke , when sound , feasting , fasting , at home , abroad , ever within him : this griefe beginneth at his conversion , continueth all his life , endeth only at his death . tim. proceed i pray in this comfortable point . phil. it may still be made plainer by comparing two diseases together , the tooth-ache and consumption . such as are troubled with the former , shreek and cry out , troublesome to themselves , and others , in the same and next roofe ; and no wonder , the mouth it selfe being plaintiffe , if setting forth its owne grievances to the full . yet the tooth-ache is knowne to be no mortall maladie , having kept some from their beds , seldome sent them to their graves ; hindred the sleep of many , hastned the death of few . on the other side , he that hath an incurable consumption saith little , cryes lesse , but grieves most of all . alas , he must be a good husband of the little breath left in his broken lungs , not to spend it in fighing , but in living , he makes no noise , is quiet , and silent ; yea none will say , but that his inward griefe is greater then the former . tim. how apply you this comparison to my objection ? phil. in corporall calamities , thou complainest more , like him in the tooch-ache , but thy sorrow for thy sinne , like a consumption , which lyes at thy heart , hath more solid heavinesse therein . thou dost take in more griefe for thy sinnes , though thou mayest take on more grievously for thy sufferings . tim. this were something if my sorrow for sinne were sincere , but alas , i am but a hypocri●…e . there is * mention in the proph●…t of gods besome of destruction ; now the trust of a hypocrite , job 8. 14. is called a spiders web , here is my case , when gods besome meets with the cobwebs of my hypocri●…e , i shall be swept into hel-fire . phil. i answer , first in generall : i am glad to heare this objection come from thee , for selfe-suspition of hypocrisie , is a hopefull symptome of sincerity . it is a david that cryes out , as for me i am poore and needy ; but luke-warme laodicea that braggeth , i am rich and want nothing . tim. answer i pray the objection in particular . phil. presently , when i have premised the great difference , betwixt a mans being a hypocrite , and having some hypocrisie in him . wicked men are like the apples of * sodome , seemingly faire , but nothing but ashes within , the best of gods servants , like sound apples , lying in a dusty loft , ( living in a wicked world ) gathering much dust about them , so that they must be rubb'd or pared , before they can be eaten . such notwithstanding are sincere , and by the following marks may examine themselves . tim. but some now adayes are utter enemies to all markes of sincerity , counting it needlesse for preachers to propound , or people to apply them . phil. i know as much ; but it is the worst signe , when men in this nature hate all signes : but no wonder if the foundred horse , cannot abide the smiths pincers . tim. proceed i pray in your signes of sincerity . phil. art thou carefull to order thy very thoughts , because the infinite searcher of the heart doth behold them ? dost thou freely and fully confesse thy sinnes to god , spreading them open in his presence , without any desire or endeavour to deny , dissemble , defend , excuse , or extenuate them ? dost thou delight in an universall obedience to all gods lawes , not thinking with the superstitious jewes , by over-keeping the fourth commandement , to make reparation to god for breaking all the rest ? dost thou love their persons and preaching best , who most clearly discover thine owne faults and corruptions unto thee ? dost thou strive against thy vindicative nature , not only to forgive those who have offended thee , but also to wait an occasion with humility to fasten a fitting favour upon them ? dost thou love grace and goodnesse even in those , who differ from thee in point of opinion , and civil controversies ? canst thou be sorrowfull for the sinnes of others , no whit relating unto thee , meerly because the glory of a good god , suffers by their profanenesse ? tim. why doe you make these to be the signes of sincerity ? phil. because there are but two principles , which act in mens hearts , namely , nature and grace ; or , as christ distinguisheth them , flesh , and bloud , and our father which is heaven . now seeing these actions , by us propounded , are either against or above nature , it doth necessarily follow , that where they are found , they flow from saving grace . for what is higher then the roofe , and very pinnacle , as i may say , of nature , cannot belower then the bottome and beginning of grace . tim. per●…hance on serious search , i may make hard shift , to finde some one or two of these signes , but not all of them in my heart . phil. as i will not bow to flatter any , so i will fall down as farre as truth will give me leave , to reach comfort to the humble , to whom it is due . know to thy further consolation , that where some of these signes truly are , there are more , yea all of them , though not so visible and conspicuous , but in a dimmer and darker degree . when we behold violets , and prim-roses , fairely to flourish , we conclude the dead of the winter is past , though , as yet , no roses , or july-flowers appeare , which , long after , lye hid in their leaves , or lurke in their rootes ; but in due time will discover themselves . if some of these signes be above ground in thy sight , others are under ground in thy heart , and though the former started first , the other will follow in order : it being plaine that thou art passed from death unto life , by this hopefull and happy spring of some signes in thy heart . x. dialogue . answers to the objection of a wounded conscience , drawne from the feeblenesse of his faith . tim. but faith is that which must apply christ unto us , whilest ( alas ! ) the hand of my faith hath not only the shaking , but the dead palsy ; it can neither hold nor feele any thing . phil. if thou canst not hold god , doe but touch him and he shall hold thee , and put feeling into thee . saint paul saith , * if that i may apprehend that , for which also i am apprehended of christ jesus . it is not pauls apprehending of christ , but christ apprehending of paul , doth the deed . tim. but i am sure my faith is not sound , because it is not attended with assurance of salvation . for i doubt ( not to say despaire ) thereof . whereas divines hold , that the essence of saving faith consists in a certainty to be saved . phil. such deliver both a false , and dangerous doctrine ; as the carelesse mother * killed her little infant , for she over-laid it : so this opinion would presse many weak faiths to death , by laying a greater weight upon them then they can bear , or god doth impose ; whereas to be assured of salvation , is not a part of every true faith , but onely an effect of some strong faiths , and that also not alwayes , but at some times . tim. is not certainty of salvation a part of every true faith ? phil. no verily , much lesse is it the life and formality of faith , which consisteth onely in a recumbency on god in christ , with jobs resolution , * though he slay me , yet will i trust in him . such an adherence , without an assurance , is sufficient by gods mercy to save thy soule . those that say that none have a sincere faith without a certainty of salvation , may with as much truth maintaine , that none are the kings loyall subjects , but such as are his favourites . tim. is then assurance of salvation a peculiar personall favour , indulged by god , onely to some particular persons ? phil. yes verily : though the salvation of all gods servants be sure in it selfe , yet is onely assured to the apprehensions of some select people , and that at some times : for it is too fine fare for the best man to feed on every day . tim. may they that have this assurance , afterwards lose it ? phil. undoubtedly they may : god first is gracious to give it them , they for a time carefull to keep it , then negligently lose it , then sorrowfully seeke it . god again is bountifull to restore it , they happy to recover it , for a while diligent to retaine it , then againe foolish to forfeit it , and so the same changes in ones life time often , over , and over againe . tim. but some will say , if i may be infallibly saved without this assurance , i will never endeavour to attaine it . phil. i would have covered my flowers , if i had suspected such spiders would have suckt them . one may goe to heaven without this assurance , as certainly , but not so cheerfully , and therefore prudence to obtaine our owne comfort , & piety to obey gods command , obligeth us all to give diligence to make our calling and election sure , both in it selfe , and in our apprehension . xi . dialogue . god alone can satisfie all objections of a wounded conscience . tim. but , sir , these your answers are no whit satisfactorie unto me . phil. an answer may be satisfactorie to the objection , both in it selfe , and in the judgement of all unprejudiced hearers , and yet not satisfactorie to the objecter , and that in two cases : first , when he is poss●…ssed with the spirit of peevishnesse and perversnesse . it is lost labour to seeke to feed and fill those , who have a greedy horseleach of cavilling in their heart , crying give , give . tim. what is the second case ? phil. when the bitternesse of his soule is so great and grievous , that he is like the * israelites in egypt , which hearkned not to moses , for anguish of spirit , and for cruel bondage . now as those who have meat before them , and will not eate , deserve to starve without pitty : so such are much to be bemoaned , who through some impediment in their mouth , throat , or stomach , cannot chaw , swallow or digest comfort presented unto them . tim. such is my condition , what then is to be done unto me ? phil. i must change my precepts to thee into prayers for thee , that ●…od would * satisfie thee early with his mercy , that thou mayest rejoyce . ministers may endeavour it in vaine , whilest they quell one scruple , they start another , whilst they fill one corner of a wounded conscience with comfort , another is emptie . only god can so satisfie the soule , that each chink and cranny therein , shall be filled with spirituall joy . tim. what is the difference betwixt gods , and mans speaking peace to a troubled spirit ? phil. man can neither make him to whom he speakes , to heare what he saith , or beleeve what he heares . god speakes with authority , and doth both . his words give hearing to the deafe , and faith to the infidell . when , not the mother of christ , but christ himselfe , shall salute a sicke soule with peace be unto thee , it will leap for joy , as john the babe sprang , though imprisoned in the darke womb of his mother . thus the offender is not comforted , though many of the spectatours , and under-officers tell him he shall be pardoned , untill he heares the same from the mouth of the judge himselfe who hath power and place to forgive him ; and then his heart reviveth with comfort . tim. god send me such comfort : meane time , i am thankfull unto you for the answers you have given me . phil. all that i wil adde is this . the lacedemonians had a law , that if a bad man , or one disesteemed of the people , chanced to give good counsell , he was to stand by , and another , against whose person the people had no prejudice , was to speake over the same words , which the former had uttered . i am most sensible to my selfe of my owne badnesse , and how justly i am subject to exception . only my prayer shall be , that whilst i stand by , and am ●…ilent , gods spirit which is free from any fault , and full of all perfection , would be pleased to repeat in thy heart , the selfe-same answers i have given to your objections : and then what was weak , shallow and unsatisfying , as it came from my mouth , shall and will be full , powerfull , and satisfactorie , as re-inforced in thee , by gods spirit . xii . dialogue . meanes to be used by wounded consciences , for the recovering of comfort . tim. are there any usefull meanes to be prescribed , whereby wounded consciences may recover comfort the sooner ? phil. yes , there are . tim. but now adayes some condemne all using of meanes , let grace alone ( say they ) fully and freely to do its own worke : and thereby mans mind will in due time return to a good temper of its ow●… accord : this is the most spirituall serving of god , whilst using of meanes , makes but dunces , and trewants in christs schoole . phil. what they pretend spirituall , wil prove ai●…ry and empty , making lewd and lazie christians : meanes may and must be used with these cautions . 1. that they be of gods appointment in his word , and not of mans meere invention . 2. that we stil remember they are but means , and not the main . for to account of helps more then helpes , is the high-way to make them hindrances . lastly , that none rely barely on the deed done , which conceit will undoe him that did it , especially if any opinion of merit be fixed therein . tim. what is the first meanes i must use , for i re-assume to personate a wounded conscience ? phil. constantly pray to god , that in his due time he would speake peace unto thee . tim. my prayers are better omitted then performed : they are so weak they will but bring the greater punishment upon me , and involve me within the * prophets curse , to those that doe the worke of the lord negligently . phil. prayers negligently performed , draw a curse , but not prayers weakly performed . the former is when one can do better , and will not ; the latter , is , when one would do better , but alas , he cannot : and such failings as they are his sinnes , so they are his sorrows also : pray therefore faintly , that thou maist pray fervently ; pray weakly , that thou mayest pray strongly . tim. but in the law they were forbidden to offer to god any lame * sacrifice , and such are my prayers . phil. 1. observe a great difference , betwixt the materiall sacrifice under the law , and spiritual sacrifices ( the calves of the lips ) under the gospell . the former were to be free from all blemish , because they did typifie and resemble christ himselfe : the latter ( not figuratively representing christ , but heartily presented unto him ) must be as good as may be gotten , though many imperfections will cleave to our best performances , which by gods mercy are forgiven . 2. know that that in scripture is accounted lame , which is counterfeit , and dissembling , ( in which sense * hypocrites are properly called halters ) and therefore if thy prayer though never so weake , be sound , and sincere , it is acceptable with god . tim. what other counsell do you prescribe me ? phil. be diligent in reading the word of god , wherein all comfort is conteined ; say not that thou art dumpish and undisposed to read , but remember how travellers must eat against their stomach ; their journey will digest it : and though their palate find no pleasure for the present , their whole body will feele strength for the future . thou hast a great journey to go , a wounded conscience is farre to travell to find comfort , ( and though weary , shall be welcome at his journeys end ) and therefore must feed on gods word , even against his own dull disposition , and shall afterwards reap benefit thereby . tim. proceed in your appointing of wholsome dyet for my wounded conscience to observe . phil. avoid solitarinesse , land associate thy selfe with pious and godly company : o the blessed fruits thereof ! such as want skill or boldnesse to begin or set a psalme , may competently follow tune in consort with others : many houses in london have so weak walls , and are of so slight and sl●…nder building , that were they set alone in the fields , probably they would not stand an houre ; which now ranged in streets receive support in them selves , and mutually returne it to others : so mayst thou in good society , not only be reserved from much mischiefe , but also be strengthened and confirmed in many godly exercises , which solely thou couldest not perform . tim. what else must i do ? phil. be industrious in thy calling ; i presse this the more , because some erroneously conceive that a wounded conscience cancels all indentures of service , and gives them ( during their affliction ) a dispensation to be idle . the inhabitants of the bishoprick of * durham pleaded a priviledge , that king edward the first had no power , although on necessary occasion , to presse them to go out of the country , because ▪ forsooth , they termed themselves haly-worke-folke , only to be used in defending the holy shrine of s. cuthbert . let none in like manner pretend , that ( during the agony of a wounded conscience ) they are to have no other imployment , then to sit moping to brood their melancholly , or else only to attend their devotions ; whereas a good way to divert or asswage their pain within , is to take paines without in their vocation . i am confident , that happy minute which shall put a period to thy misery , shall not find thee idle , but employed , as ever some secret good is accrewing to such , who are diligent in their calling . tim. but though wounded consciences are not to be freed from all worke , are they not to be favoured in their worke ? phil. yes verily . here let me be the advocate to such parents and masters , who have sonnes , servants , or others under their authority afflicted with wounded consciences , o , doe not with the egyptian task-masters , exact of them the full tale of their bricke , o spare a little till they have recovered some strength . unreasonabl●… that maimed men , should passe on equall duty with such souldiers as are sound . tim. how must i dispose my selfe on the lords day ? phil. avoid all servile work , and expend it only in such actions , as tend to the sanctifying thereof . god the great landlord of all time hath let out six da●…s in the weeke to man to farme them ; the seaventh day he reserveth as demeanes in his owne hand : if therefore we would have quiet possession , & comfortable use of what god hath leased out to us , let us not incroach on his demeanes . some popish * people make a superstitious almanacke of the sunday , by the fairenesse or foulenesse thereof , guessing of the weather all the weeke after . but i dare boldly say , that from our well or ill spending of the lords day , a probable conjecture may be made , how the following weeke will be imployed . yea i conceive , we are bound ( as matters now stand in england ) to a stricter observation of the lords day , then ever before . that a time was due to gods service , no christian in our kingdome ever did deny : that the same was weekly dispersed in the lords day , holy dayes , wednesdayes , fridayes , saturdayes , some have earnestly maintained : seeing therefore , all the last are generally neglected , the former must be more strictly observed ; it being otherwise impious , that our devotion having a narrower channell , should also carry a shallower streame . tim. what other means must i use for expedition of comfort to my wounded conscience ? phil. confesse * that sinne or sinnes , which most perplexes thee , to some godly minister , who by absolution may pronounce , and apply pardon unto thee . tim. this confession is but a device of divines , thereby to skrne themselves into other mens secrets , so to mold , and manage them with more ease to their owne profit . phil. god forbid they should have any other designe , but your safety , and therefore choose your confessour , where you please to your owne contentment ; so that you may finde ease , fetch it where you may , it is not our credit , but your cure we stand upon . tim. but such confession hath beene counted rather arack for sound , then a remedy for wounded consciences . phil. it proveth so , as abused in the romish church , requiring an enumeration of all mortall sinnes , therein supposing an error , that some sinnes are not mortall , and imposing an impossibility , that all can be reckoned up . thus the conscience is tortured , because it can never tread firmly , feeling no bottome , being still uncertain of confession , ( and so of absolution ) whether or no he hath acknowledged all his sinnes . but where this ordinance is commended as convenient , not commanded as necessary , left free , not forced , in cases of extremity , soveraigne use may be made , and hath been found thereof , neither m●…gistrate nor minister carrying the sword or the keyes in vaine . tim. but , sir , i expected some rare inventions from you , for curing wounded consciences : whereas 〈◊〉 your receipts hitherto are old , stale , usuall , common , and ordinary ; there is nothing new in any of them . phil. i answer , first , if a wounded conscience had been a 〈◊〉 disease , never heard of in gods word before this time , 〈◊〉 perchance we must have been forced to find out new remedies . but it is an old malady , and therefore old physick is best applyed unto it . secondly , the receipts indeed are old , because prescribed by him , who is the * ancient of dayes . but the older the better , because warranted by experience to be effectuall . gods ordinances are like the cloathes * of the children of israel , during our wandring in the wildernesse of this world , they never wax old , so as to have their vertue in operation abated or decayed . thirdly , whereas you call them common , would to god they were so , and as generally practiced , as they are usually prescribed . lastly , know we meddle not with curious heads , which are pleased with new-fangled rarities , but with wounded consciences , who love solid comfort . suppose our receipts ordinary and obvious ; if * naaman counts the cure too cheap and easie , none will pitty him if still he be pained with his leprosie . tim. but your receipts are too loose and large , not fitted and appropriated to my malady alone . for all these , pray , reade , keep good company , be diligent in thy calling , observe the sabbath , confesse thy sinnes , &c. ) may as well be prescribed to one guilty of presumption , as to me ready to despaire . phil. it doth not follow that our physick is not proper for one , because it may be profitable for both . tim. but despaire and presumption being contrary diseases flowing from contrary causes , must have contrary cures . phil. though they flow immediately from contrary caufes , yet originally from the common fountaine of naturall corruption : and therefore such meanes as i have propounded , tending towards the mortifying of our corrupt nature , may generally , though not equally be usefull to humble the presuming , and comfort the despairing ; but to cut off cavills in the next dialogue , wee 'l come closely to peculiar counsells unto thee . xiii . dialogue . foure wholsome counsells , for a wounded conscience to practice . tim. performe your promise , which is the first counsell you commend unto me ? phil. take heed of ever renounceing thy filiall interest in god , though thy sinnes deserve that he should disclaime his paternall relation to thee . the prodigall * returning to his father did not say , i am not thy sonne , but , i am no more worthy to be called thy sonne . beware of bastardizing thy selfe , being as much as satan desires , and more then he hopes to obtaine . otherwise thy folly would give him more then his fury could get . tim. i conceive this a need full c●…tion . phil. it will appeare so if we consider , what the * apostle saith , that we wrestle with principalities and powers . now wrestlers in the olympian games were naked , and anointed with oile to make them slick , and glibbery , so to afford no hold-fast to such as strove with them . let us not gratifie the devill with this advantage against our selves , at any time to disclaime our sonne-ship in god : if the devill catcheth us at this lock , he will throw us flat , and hazard the breaking of our necks with finall despair . oh no! still keep this point ; a prodigal sonne i am , but a sonne , no bastard : a lost sheepe , but a sheepe , no goate : an unprofitable servant , but gods servant , and not absolute slave to sathan . tim. proceed to your second counsell . phil. give credit to what grave and godly persons conceive of thy condition , rather then what thy own fear , ( an incompetent judge ) may suggest unto thee . a seared conscience thinks better of it selfe , a wounded worse , then it ought : the former may account all sinne a sport , the latter all sport a sin : melancholy men , when sick , are ready to conceit any cold to be the cough of the lungs , and an ordinary pustle , no lesse then the plague sore . so wounded consciences conceive sinnes of infirmity to be of presumption , sins of ignorance to be of knowledge , apprehending their case more dangerous then it is indeed . tim. but it seemeth unreasonable that i should rather trust anothers saying , then my own sense of my selfe . phil. every man is best judge of his own selfe , if he be his own selfe , but during the swound of a wounded conscience , i deny thee to be come to thy own selfe : whilst thine eyes are blubbering , and a teare hangs before thy sight , thou canst not see things clearely and truly , because looking through a double medium of aire and water ; so whilst this cloud of pensivenes is pendent before the eyes of thy soule , thy estate is erroneously represented unto thee . tim. what is your third counsell ? phil. in thy agony of a troubled conscience alwayes look upwards unto a gracious god to keep thy soule steady , for looking downward on thy selfe , thou shalt find nothing but what will encrease thy feare , infinite sinnes , good deeds few , and imperfect : it is not thy faith , but gods faithfulnesse thou must relie upon ; casting thine eyes downwards on thy selfe to behold the great distance betwixt what thou deservest , and what thou desirest , is enough to make thee giddy , stagger and reel into despaire : ever therefore lift up thine eyes unto the * hils , from whence commeth thy helpe , never viewing the deepe dale of thy own unworthines , but to abate thy pride when tempted to presumption . tim. sir , your fourth and last counsell . phil. be not disheartned as if comfort would not come at all , because it comes not all at once , but patiently attend gods leisure : they are not styled the swift , but the * sure mercies of david : and the same prophet saith , * the glory of the lord shall be thy rereward , this we know comes up last to secure and make good all the rest : be assured , where grace patiently leads the front , glory at last will be in the reare . remember the prodigious patience of eliahs servant . tim. wherein was it remarkeable ? phil. in obedience to his master : he went severall times to the sea ; it is tedious for me to tell what was not troublesome for him to doe , 1 , 2 , 3 , 4 , 5 , 6 , 7. times sent down steepe carmel , with danger , and up it again with difficulty , and all to bring newes of nothing , till his last journey , which made recompence for all the rest , with the tydings of a cloud arising . so thy thirsty soule , long parched with drowth for want of cōfort , though late , at last , shall be plentifully refreshed with the dew of consolation . tim. i shall be happy if i find it so . phil. consider the causes why a broken leg is incureable in a horse , and easily cureable in a man : the horse is incapable of counsell to submit himselfe to the farrier , & therefore in case his leg be set , he flings , flounces , and flies out , unjoynting it again by his mis-imployed mettle , counting all binding to be shackles & fetters unto him ; whereas a man willingly resigneth himselfe to be ordered by the chyrurgeon , preferring rather to be a prisoner for some dayes , then a cripple all his life . be not like a * horse or mule , which have no understanding ; but let patience have its perfect worke . in thee ▪ when god goeth about to bind up the * broken hearted , tarry his time , though ease come not at an instant , yea though it be painfull for the present , in due time thou shalt certainly receive comfort . xiv . dialogue . comfortable meditations for wounded consciences to muse upon . tim. furnish me i pray with some comfortable meditations ; whereon i may busie and imploy my soule when alone . phil. first consider that our saviour had not only a notionall , but an experimentall and meritorious knowledge of the paines of a wounded conscience , when hanging on the crosse : if pau●… conce●…ved himselfe happy being to answer for himself , before king agrippa , especially because he knew him to be expert in all the customes and questions of the jewes ; how much more just cause hath thy wounded conscience of comfort and joy , being in thy prayers to plead before christ himself , who hath felt thy pain , and deserved that in due time by his stripes thou shouldst be healed ? tim. proceed i pray in this comfortable subject . phil. secondly , consider that herein , like eliah , thou needest not complaine that thou art left alone , seeing the best of gods saints in all ages have smarted in the same kind ; instance in david : indeed sometimes he boasteth how he lay in green * pastures , and was led by still waters ; but after he bemoaneth that he sinks in * deepe mire , where there was no standing . what is become of those greene pastures ? parched up with the drowth . where are those still waters ? troubled with the tempest of affliction . the same david compareth himselfe to an * owle , and in the next psalme resembleth himselfe to an eagle . doe two fowles flie of more different kind ? the one the scorne , the other the soveraigne ; the one the slowest , the other the swiftest ; the one the most sharp sighted , the other the most dimme-eyed of all birds . wonder not then , to find in thy selfe sudden , and strange alterations . it fared thus with all gods servants , in their agonies of temptation , and be confident thereof , though now run aground , with griefe , in due time thou shalt be all afloate with comfort . tim. i am loath to interrupt you in so welcome a discourse . phil. thirdly , consider , that thou hast had , though not grace enough to cure thee , yet enough to keep thee , and conclude that he , whose goodnesse hath so long held thy head above water from drowning , will at last bring thy whole body safely to the shoare . the wife of manoah , had more faith then her husband , and thus she reasoned ; * if the lord were pleased to kill us he would not have received a burnt and a meat offering at our hands . thou mayst argue in like manner : if god had intended finally to forsake me , he would never so often have heard and accepted my prayers , in such a measure as to vouchsafe unto me , though not full deliverance from , free preservation in my affliction . know god hath done great things for thee already , and thou mayst conclude from his grace of supportation hitherto , grace of ease , and relaxation hereafter . tim. it is pitty to disturb you , proceed . phil. fourthly , consider , that besides the private stock of thy owne , thou tradest on the publick store of all good mens prayers , put up to heaven for thee . what a mixture of languages met in hierusalem at pentecost , * parthians , medes , and elamites , &c. but conceive to thy comfort , what a medley of prayers , in severall tongues daily , center themselves in gods eares in thy behalfe , english , scotch , irish , french , dutch , &c. insomuch , that perchance thou dost not understand one syllable of their prayers , by whom thou mayst reap benefit . tim. is it not requisite to intitle me to the profit of other mens prayers , that i particularly know their persons which pray for me ? phil. not at all , no more then it is needfull that the eye or face must see the backward parts , which is difficult , or the inward parts of the body , which is impossible ; without which sight , by sympathie they serve one another . and such is the correspondency by prayers , betwixt the mysticall members of christs body , corporally unseen one by another . tim. proceed to a fift meditation . phil. consider , there be five kinds of consciences on foot in the world : first , an ignorant conscience , which neither sees nor saith any thing , neither beholds the sinnes in a soule , nor reproves them . secondly , the flattering conscience , whose speech is worse then silence it selfe , which though seeing sin , sooths men in the committing thereof . thirdly , the seared conscience , which hath neither sight , speech , nor sense , in men that ar●… * past feeling . fourthly , a wounded conscience , frighted with sinne . the last , and best , is a quiet , and cleare conscience , pacified in christ jesus . of these the fourth is thy case , incomparably better then the three former , so that a wise man would not take a world to change with them . yea a wounded conscience is rather painfull then sinfull , an affliction , no offence , and is in the ready way , at the next remove , to be turned into a quiet conscience . tim. i hearken unto you with attention and comfort . phil. lastly , consider the good effects of a wounded conscience , privative for the present , and positive for the future . first , primative , this heavinesse of thy heart ( for the time being ) is a bridle to thy soule , keeping it from many sinnes it would otherwise commit . thou that now sittest sad in thy shop , or walkest p●…sive in thy parlour , or standest sighing in thy chamber , or lyest sobbing on thy bed , mightest perchance at the same time be drunke , or wanton , or worse , if not restrained by this affliction . god saith in his prophet to judah , * i will ●…edge thy way with thornes , namely , to keep judah from committing spirituall fornication . it is confest that a wounded conscience , for the time , is a hedge of thornes , ( as the messenger of satan , sent to buffet s. paul , is termed a * thorne in the flesh . ) but this thornie fence keeps our wild spirits in the true way , which otherwise would be stragling : and it is better to be held in the right road with bryars and brambles , then to wander on beds of roses , in a wrong path , which leadeth to destruction . tim. what are the positive benefits of a wounded conscience ? phil. thereby the graces in thy soule will be proved , approved , improved . oh how cleare will thy sun-shine be , when this cloud is blowne over ? and here i can hardly hold from envying thy happinesse hereafter . o that i might have thy future crowne , without thy present crosse ; thy triumphs , without thy tryall ; thy conquest , without thy combat ! but i recall my wish , as impossible , seeing what god hath joyned together , no man can put asunder . these things are so twisted together , i must have both or neither . xv . dialogue . that is not alwayes the greatest sinne whereof a man is guilty , wherewith his conscience is most pained for the present . tim. is that the greatest sin in a mans soule , wherewith his wounded conscience , in the agony thereof , is most perplexed ? phil. it is so commonly , but not constantly . commonly indeed , that sin most paineth and pincheth him , which commands as principall in his soule . tim. have all mens hearts some one paramount sinne , which rules as soveraigne over all the rest ? phil. most have . yet as all countries are not monarchies , governed by kings , but some by free-states , where many together have equall power ; so it is possible ( though rare ) that one man may have two , three , or more sinnes , which joyntly domineer in his heart , without any discernable superiority betwixt them . tim. which are the sinnes that most generally wound and afflict a man , when his conscience is terrified ? phil. no generall rule can exactly be given herein . sometimes that sin , in acting whereof , he took most delight , it being just , that the sweetnesse of his corporall pleasure , should be sauced with more spirituall sadnesse . sometimes that sinne , which ( though not the foulest ) is the frequentest in him . thus his idle words may perplex him more , then his oathes or perjury it selfe . sometimes that sin ( not which is most odious before god , but ) most scandalous before men , doth most afflict him , because drawing greatest disgrace upon his person and profession . sometimes that sin which he last committed , because all the circumstances therof are still firme and fresh in his memory . sometimes that sin , which ( though long since by him committed ) he hath heard very lately powerfully reproved ; and no wonder , if an old gall new rubbed over , smart the most . sometimes that sinne which formerly he most slighted and neglected , as so inconsiderably small , that it was unworthy of any sorrow for it , and yet now it may prove the sharpest sting in his conscience . tim. may not one who is guilty of very great sinnes , sometimes have his conscience much troubled onely for a small one ? phil. yes verily : country patients often complaine , not of the disease which is most dangerous , but most conspicuous . yea sometimes they are more troubled with the symptome of a disease ( suppose an ill colour , bad breath , weak stomach ) then with the disease it selfe . so in the soule , the conscience oft-times is most wounded , not with that offence which is , but appeares most , and a sinne incomparably small to others , whereof the party is guilty , may most molest for the present , and that for three reasons . tim. reckon them in order . phil. first , that god may shew in him , that as sinnes are like the sands in number , so they are farre above them in heavinesse , whereof the least crum taken asunder , and laid on the conscience , by gods hand , in full weight thereof , is enough to drive it to despaire . tim. what is the second reason ? phil. to manifest gods justice , that those should be choaked with a gnat-sinne , who have swallowed many camel-sinnes , without the least regreat . thus some may be terrified for not fasting on friday , because indeed they have been drunk on sunday : they may be perplexed for their wanton dreames , when sleeping , because they were never truly humbled for their wicked deeds , when waking . yea those who never feared babylon the great , may be frighted with little zoar ; i meane , such as have been faulty in flat superstition , may be tortured for committing , or omitting a thing , in its owne nature , indifferent . tim. what is the third reason ? phil. that this paine for a lesser sinne may occasion his serious scrutiny , into greater offences . any paltry curre may serve to start and put up the game out of the bushes , whilst fiercer , and fleeter hounds are behind to course and catch it . god doth make use of a smaller sinne , to raise and rouze the conscience out of security , and to put it up , as we say , to be chased , by the reserve of far greater offences , lurking behind in the soule , unseene , and unsorrowed for . tim. may not the conscience be troubled at that , which in very deed is no sinne at all , nor hath truly so much , as but the appearance of evill in it ? phil. it may . through the error of the understanding such a mistake may follow in the conscience . tim. what is to be done in such a case ? phil. the parties judgement must be rectified , before his conscience can be pacified . then is it the wisest way to perswade him to lay the axe of repentance , to the root of corruption in his heart . when reall sinnes in his soule are felled by unfained sorrow , causelesse scruples will fall of themselves . till that root be cut downe , not onely the least bough , and branch of that tree , but the smallest sprig , twig , and leafe thereof , yea the very empty ●…hadow of a leafe ( mistaken for a sinne , and created a fault by the jealousie of a misinformed judgement ) is sufficient intollerably to torture a wounded conscience . xvi . dialogue . obstructions hindring the speedy flowing of comfort into a troubled soule . tim. how commeth it to passe , that comfort is so long a comming to some wounded consciences ? phil. it proceeds from several causes , either from god , not yet pleased to give it ; or the patient , not yet prepared to receive it ; or the minister , not well fitted to deliver it . tim. how from god not yet pleased to give it ? phil. his time to bestow consolation is not yet come : now no plummets of the heaviest humane importunity can so weigh downe gods clock of time , as to make it strike one minute before his houre be come . till then his mother her selfe could not prevaile with * christ to worke a miracle , and turn water into wine : and till that minute appointed approach , god will not , in a wounded conscience , convert the water of affliction , into that wine of comfort , which maketh glad the heart of the soule . tim. how may the hindrance be in the patient himselfe ? phil. he may as yet not be sufficiently humbled , or else god perchance in his providence fore-seeth , that as the prodigall child , when he had received his portion , riotously mis-spent it ; so this sick soule , if comfort were imparted unto him , would prove an unthrift and ill husband upon it , would lose and lavish it . god therefore conceiveth it most for his glory , and the others good , to keep the comfort still in his owne hand , till the wounded conscience get more wisdome to manage and employ it . tim. may not the sick mans too meane opinion of the minister , be a cause why he reaps no more comfort by his counsell ? phil. it may . perchance , the sicke man hath formerly slightand neglected that minister , and god will not now make him the instrument for his comfort , who before had beene the object of his contempt . but on the other side , we must also know that perchance the parties over-high opinion of the ministers parts , piety , and corporall presence , ( as if he cured where he came , and carryed ease with him ) may hinder the operation of his advice . for god growes jealous of so suspicious an instrument who probably may be mistaken for the principall . whereas a meaner man , of whose spiritualnesse the patient hath not so high carnall conceipts , may prove more effectuall in comforting , because not within the compasse of suspition to eclipse god of his glory . tim. how may the obstructions be in the minister himselfe ? phil. if he comes unprepared by prayer , or possessed with pride , or uns●…ilfull in what he undertakes ; wherefore in such cases a minister may doe well to reflect on himselfe , ( as the * disciples did when they could not cast out the devill ) and to call his heart to account , what may be the cause thereof ; particularly whether some unrepented-for sinne in himselfe , hath not hindred the effects of his councells in others . tim. however you would not have him wholly disheartned , with his ill successe . phil. o no ; but let him comfort himselfe with these considerations . first , that though the patient gets no benefit by him , he may gain experience by the patient , thereby being enabled more effectually to proceede , with some other in the same disease . 2. though the sickman refuseth comfort for the present , yet what doth not sink on a sudden , may soake in by degrees , and may prove profitable afterwards . thirdly , his unsucceeding paines may notwithstanding facilitate comfort for another to worke in the same body , as solomon built a temple with most materialls formerly provided , and brought thither by david . lastly , grant his paines altogether lost on the wounded conscience , yet his * labour is not in vaine in the lord , who without respect to the event will reward his endeavours . tim. but what if this minister hath beene the means to cast this sick man downe , and now cannot comfort him againe ? phil. in such a case , he must make this sad accident the more matter for his humiliation , but not for his dejection . besides , he is bound , both in honour and honesty , civility and christianity , to procure what he cannot performe , calling in the advice of o●…hers more able to assist him , not conceiving out of pride or envie , that the discreet craving of the helpe of others , is a disgracefull confessing of his owne weaknesse ; like those malitious midwives , who had rather that the woman in travaile should miscarry , then be safely delivered by the hand of another , more skilfull then themselves . xvii . dialogue . what is to be conceived of their finall estate who die in a wounded conscience without any visible comfort . tim. what thinke you of such , who yeeld up their ghost in the agony of an afflicted spirit , without receiving the least sensible degree of comfort ? phil. let me be your remembrancer to call or keep in your mind , what i said before , that our discourse onely concerneth the children of god : this notion renued i answer . it is possible that the sick soule may receive secret solace , though the standers by doe not perceive it . we know how insensibly satan may spirt and inject despaire into a heart , and shall we not allow the lord of heaven to be more dextrous and active with his antidotes , then the devil is with his poysons ? tim. surely if he had any such comfort , he would shew it by words , signes , or some way , were it onely but to comfort his sad kindred , and content such sorrowfull friends which survive him ; were there any hidden fire of consolation kindled in his heart , it would sparkle in his looks and gestures , especially seeing no obligation of secrecie is imposed on him , as on the * blind man , when healed , to tell none thereof . phil. it may be he cannot discover the comfort he hath received , and that for two reasons : first , because it comes so late , when he lyeth in the merches of life and death , being so weak , that he can neither speak , nor make signes with zechariah , being at that very instant ▪ when the silver cord is ready to be loosed , and the golden bowle to be broken , and the pitcher to be broken at the fountaine , and the wheele to be broken at the cisterne . tim. what may be the other reason ? phil. because the comfort it selfe may be incommunicable in its owne nature , which the party can take , and not tell ; enjoy , and not expresse ; receive , and not impart : as by the assistance of gods spirit , he sent up * groanes which cannot be uttered : so the same may from god be returned with comfort , which cannot be uttered ; and as hee had many invisible and privy pangs , concealed from the cognizance of others , so may god give him secret comfort , known unto himself alone , without any other mens sharing in the notice thereof . * the heart knoweth his owne bitternesse , and a stranger doth not intermeddle with his joy . so that his comfort may be compared to the new name given to gods servants , * which no man knoweth , save he that receiveth it . tim. all this proceeds on what is possible or probable , but amounts to no certainty . phil. well then , suppose the worst , this is most sure , though he die without tasting of any comfort here , he may instantly partake of everlasting joyes hereafter . surely many a despairing soule , groaning out his last breath , with feare and thought to sinke downe to hell , hath presently beene countermanded by gods goodnesse to eternall happinesse . tim. what you say herein , no man alive can confirme or confute , as being knowne to god alone , and the soule of the party . only i must confesse , that you have charity on your side . phil. i have more then charity , namely , gods plain & positive promise , * blessed are such as mourne , for they shall be comforted . now though the particular time , when , be not expressed , yet the latest date that can be allowed , must be in the world to come , where such mourners , who have not felt god in his comfort here , shall see him in his glory in heaven . tim. but some who have led pious and godly lives , have departed , pronouncing the sentence of condemnation upon themselves , having one foot already in hell by their owne confession . phil. such confessions are of no validity , wherein their feare bears false witnesse against their faith . the finenesse of the whole cloath of their life , must not be thought the worse of , for a little course list at the last . and also their finall estate is not to be construed by what was dark , doubtfull , and desperate at their deaths , but must be expounded , by what was plaine , cleare , and comfortable , in their lives . tim. you then are confident , that a holy life , must have a happy death . phil. most confident . the logicians hold , that , although from false premises a true conclusion may somtimes follow ; yet from true propositions , nothing but a * truth can be thence inferred , so though sometimes a bad life may be attended with a good death , ( namely , by reason of repentance , though slow , sincere , though late , yet unfaigned , being seasonably interposed ) but where a godly and gracious life hath gone before , there a good death must of necessity follow ; which , though sometimes dolefull ( for want of apparent comfort ) to their surviving friends , can never be dangerous to the party deceased . remember what s. paul saith , * our life is hid with christ in god . tim. what makes that place to your purpose ? phil. exceeding much . five cordiall observations are couched therein . first , that god sets a high price , and valuation on the soules of his servants , in that he is pleased to hide them : none will hide toyes , and trifles , but what is counted a treasure . secondly , the word hide , as a relative importeth , that some seeke after our soules , being none other then sathan himself , that roaring lyon , who goes about * seeking , whom he may devour . but the best is , let him seeke , and seeke , and seeke , till his malice be wearie , ( if that be possible ) we cannot be hurt by him , whilst we are hid in god . thirdly , grant satan find us there , he cannot fetch us thence : our soules are bound in the bundle of life , with the lord our god . so that , be it spoken with reverence , god first must be stormed with force or 〈◊〉 , before the soule of a saint-sinner , hid in him , can be surprized . fourthly , we see the reason , why so many are at a losse , in the agony of a wounded conscience , concerning their spirituall estate . for they looke for their life in a wrong place , namely to finde it in their owne piety , purity , and inherent righteousnesse . but though they seeke , and search , and dig , and dive never so deep , all in vaine . for though adams life was hid in himselfe , and he intrusted with the keeping his owne integrity , yet , since christs coming , all the originall evidences of our salvation are kept in a higher office , namely , hidden in god himselfe . lastly , as our english proverb saith , he that hath hid can finde ; so god ( to whom belongs the * issues from death ) can infallibly finde out that soule that is hidden in him , though it may seeme , when dying , even to labour to lose it self in a fit of despaire . tim. it is pitty , but that so comfortable a doctrine should be true . phil. it is most true : surely as * joseph and mary conceived , that they had lost christ in a crowd , and sought him three dayes sorrowing , till at last they found him beyond their expectation , safe and sound , sitting in the temple : so many pensive parents solicitous for the soules of their children , have even given them for gone , and lamented them lost ( because dying without visible comfort ) and yet , in due time , shall finde them to their joy and comfort , safely possessed of honour and happinesse , in the midst of the heavenly temple , and church triumphant in glory . xviii . dialogue . of the different time and manner of the comming of comfort to such who are healed of a wounded conscience . tim. how long may a servant of god lye under the burden of a wounded conscience ? phil. * it is not for us to know the times and the seasons , which the father hath put in his owne power . god alone knows whether their griefe shall be measured unto them , by houres , or dayes , or weeks , or moneths , or many yeeres . tim. how then is it that sain●… paul saith , that god will give us the * issue with the temptation , if one may long be visited with this malady ? phil. the apostle is not so to be understood , as if the temptation and issue were twins , both borne at the same instant ; for then no affliction could last long , but must be ended as soone as it is begun ; whereas we * read how aeneas truly pious , was bed-rid of the palsie 8. yeeres ; the woman diseased with a * bloody issue 12. yeeres ; another woman bowed by infirmity * 18. yeers ; and the man * lame 38. yeeres at the poole of bethesda . tim. what then is the meaning of the apostle ? phil. god will give the issue with the temptation , that is , the temptation and the issue bear both the same date in gods decreeing them , though not in his applying them : at the same time , wherein he resolved his servants shall be tempted , he also concluded of the means and manner , how the same persons should infallibly be delivered . or thus : god will give the issue with the temptation ; that is , as certainly , though not as suddenly . though they goe not abreast , yet they are joyned successively , like two links in a chaine , where one endeth , the other doth begin . besides , there is a two-fold issue ; one , through a temptation ; another , out of a temptation . the former is but mediate , not finall ; an issue , to an issue , onely supporting the person , tempted for the present , and preserving him for a future full deliverance . understand the apostle thus , and the issue is alwayes both given and applyed to gods children , with the temptation , though the temptation may last long after , before fully removed . tim. i perceive then , that in some , awounded conscience may continue many yeeres . phil. so it may . i read of a poore widdow , in the land of * limburgh , who had nine children , and for 13. yeares together , was miserably afflicted in mind , only because she had attended the dressing and feeding of her little ones , before going to masse . at last it pleased god , to sanctifie the endeavours of franciscus junius , that learned godly divine , that upon true information of her judgement , she was presently and perfectly comforted . tim. doth god give ease to all in such manner , on a sudden ? phil. o no : some receive comfort all in a lump , and in an instant they passe from midnight , to bright day , without any dawning betwixt . others receive consolation by degrees , which is not poured , but dropt into them by little and little . tim. strange , that gods dealing herein should be so different with his servants . phil. it is to shew , that as in his proceedings there is no * variablenesse , such as may import him mutable or impotent , so in the same there is very much variety , to prove the fulnesse of his power , and freedome of his pleasure . tim. why doth not god give them consolation all at once ? phil. the more to employ their prayers , and exercise their patience . one may admire why * boaz did not give to ruth a quantity of corn more or lesse , so sending her home to her mother , but that rather he kept her still to gleane ; but this was the reason , because that is the best charity , which so relieves anothers poverty , as still continues their industry ▪ god in like manner , will not give some consolation all at once , he will not spoil their ( painful but ) pious profession of gleaning ; still they must pray , and gather , and pray and gleane , here an eare , there a handfull of comfort , which god scatters in favour unto them . tim. what must the party doe when he perceives god and his comfort beginning to draw nigh unto him ? phil. as * martha , when she heard that christ was a comming staid not a minute at home , but went out of her house to meet him : so must a sick soule , when consolation is a comming , haste out of himselfe , and hie to entertain god with his thankefullnes . the best way to make a homer of comfort encrease to an ephah , ( which is * ten times as much ) is to be heartily gratefull for what one hath already , that his store may be multiplyed : he shall never want more , who is thankefull for , and thrifty with a little : whereas ingratitude doth not only stop the flowing of more mercy , but even spils what was formerly received . xix . dialogue . how such who are compleatly cured of a wounded conscience , are to demeane themselves . tim. give me leave now to take upon me the person of one recovered out of a wounded conscience . phil. in the first place , i must heartily congratulate thy happy condition , and must rejoyce at thy upsitting , whom god hath raised from the bed of despaire : welcome david out of the deepe , daniel out of the lions den , jonah , from the whales belly : welcome job from the dunghill , restored to health and wealth againe . tim. yea , but when jobs bretheren came to visit him after his recovery , every one gave him a piece of * money , and an eare-ring of gold : but the present i expect from you , let it be i pray some of your good counsell , for my future deportment . phil. i have need to come to thee , and commest thou to me ? faine would i be a paul , sitting at the feet of such a gamaliel , who hath been cured of a wounded conscience , in the height thereof : i would turn my tongue into eares , and listen attentively to what tidings he bringeth from hell it selfe . yea , i should be worse then the brethren of dives , if i should not believe one risen from the dead , for such in effect i conceive to be his condition . tim. but waving these digressions , i pray proceed to give me good advice . phil. first , thankfully owne god , thy principall restorer , & comforter paramount . remember that of * ten lepers , one onely returned to give thanks ; which sheweth , that by nature , without grace over-swaying us , it is ten to one if we be thankful . omit not also thy thankfulnesse to good men , not onely to such , who have been the architects of thy comfort , but even to those , who though they have built nothing , have borne burthens towards thy recovery . tim. goe on i pray in your good counsell . phil. associate thy self with men of afflicted minds , with whom thou mayst expend thy time , to thine and their best advantage . o how excellently did paul comply with aquila and priscilla ! as their hearts agreed in the generall profession of piety , so their hands met in the trade of * tent-makers , they abode and wrought together , being of the same occupation . thus i count all wounded consciences of the same company , and may mutually reap comfort one by another . onely here is the difference : they ( poore soules ) are still bound to their hard task and trade , whilst thou ( happy man ) hast thy indentures cancelled , and being free of that profession , art able to instruct others therein . tim. what instructions must i commend unto them ? phil. even the same comfort , wherewith thou thy selfe was * comforted of god : with david tell them what god hath done for thy soule ; and with peter , being strong * strengthen thy brethren : conceive thy 〈◊〉 like joseph , therefore sent before , and sold into the egypt of a wounded conscience , ( where thy feet were hurt in the stocks , the irons entered into thy soule ) that thou mightest provide food for the famine of others , and especially be a purveyor of comfort for those thy bretheren , which afterwards shall follow thee down into the same dolefull condition . tim. what else must i doe for my afflicted bretheren ? phil. pray heartily to god in their behalfe : when david had prayed , psal. 25. 2. o my god i trust in thee , let me not be ashamed ; in the next verse ( as if conscious to himself , that his prayers were too restrictive , narrow , and nigardly ) he enlargeth the bounds thereof , and builds them on a broader bottome ; yea , let none that wait on thee be ashamed : let charity in thy devotions have rechoboth , roome enough : beware of pent petitions confined to thy private good , but extend them to all gods servants , but especially all wounded consciences . tim. must i not also pray for those servants of god , which hitherto have not been wounded in conence ? phil. yes verily , that god would keepe them from , or cure them in the exquisite torment thereof : beggars when they crave an almes , constantly use one main motive , that the person of whom they beg may be preserved from that misery , whereof they themselves have had wofull experience : if they be blind , they cry , master god blesse your eye sight ; if lame , god blesse your limbs ; if undone by casuall burning , god blesse you and yours from fire . christ , though his person be now glorifyed in heaven , yet he is still subject by sympathy of his saints on earth , to hunger , nakednes , imprisonment , and a wounded conscience , and so may stand in need of feeding , cloathing , visiting , comforting , and curing : now when thou prayest to christ , for any favour , it is a good plea to urge , edge , and enforce thy request withall , lord grant me such or such a grace , and never mayst thou lord , in thy mysticall members , never be tortured and tormented with the agony of a wounded conscience , in the deepest distresse thereof . tim. how must i behave my self for the time to come ? phil. walke humbly before god , and carefully avoid the smallest sinne , alwaies remembring * christs caution ; behold thou art made whole , ●…inne no more , lest a worse thing come unto thee . xx . dialogue . whether one cured of a wounded conscience , be subject to a relapse . tim. may a man , once perfectly healed of a wounded con●…cience , and for some yeares in peaceable possession of comfort , afterwards fall back into his former disease ? phil. nothing appeares in scripture or reason to the contrary , though examples of reall relapses are very rare , because gods servants are carefull to avoid sinne , the cause thereof , and being once burnt therewith , ever after dread the fire of a wounded conscience . tim. why call you it a relapse ? phil. to distinguish it from those relapses more usuall and obvious , whereby such , who have snatcht comfort , before god gave it them , on serious consideration , that they had usurped that , to which they had no right , fall back again into the former pit of despaire : this is improperly termed a relapse , as not being a renewing , but a continuing of their former malady , from which , though seemingly , they w●…re never soundly recovered . tim. is there any intimation in scripture of the possibility of such a reall relapse in gods servants ? phil. there is , when david saith , psal. 85. 8. i will heare what god the lord will speake , for he will speake peace unto his people , and to his sain●…s , but let them not turn again to folly : this importeth , that if his saints turn again to folly , which by wofull experience , we find too frequently done , god may change his voice , and turn his peace , formerly spoken , into a warlike defiance to their importeth . tim. but this me thinkes is a diminution to the majesty of god , that a man , once compleatly cured of a wounded conscience , should again be pained therewith : let ●…ountebanks palliat cures break out aga●…n , being never soundly , but superficially healed : he that is all ●…n all , never doth his worke by halves , so that it shall be undone afterward . phil. it is not the same individuall wound in number , but the same in kind , and perchance a deeper in degree : nor is it any ignorance , or falshood in the surgeon , but folly , and fury in the patient , who by committing fresh sins , causeth a new pain in the old place . tim. in such relapses men are only troubled for such sins , which they have run on score since their last recovery from a wounded conscience . phil. not those alone , but all the sinnes which they have committed , both before , and since their conversion , may be started up afresh in their minds and memories , and anguish and perplex them , with the guiltinesse thereof . tim. but those sinnes were formerly fully forgiven , and the pardon thereof solemnly sealed , and assured unto them , and can the guilt of the same recoile again upon their consciences ? phil. i will not dispute what god may do in the strictnes of his justice : such seales , though still standing firm & fast in themselves , may notwithstanding breake off , and fly open in the feeling of the sick soule : he will be ready to conceive with himselfe , that as * shimei , though once forgiven his railing on david , was afterwards executed for the same offence , though upon his committing of a new transgression , following his servants to gath , against the flat command of the king : so god , upon his committing of new trespasses , may justly take occasion to punish all former offences ; yea in his apprehension , the very foundation of his faith may be shaken , all his former title to heaven brought into question , and he tormented with the consideration that he was never a true child of god . tim. what remedies doe you commend to such soules in relapses ? phil. even the selfe-same receipts which i first prescribed to wounded consciences , the very same promises , precepts , comforts , counsels , cautions . onely as jacob the second time that his sonnes went downe into * egypt , commanded them to carry double money in their hands ; so i would advise such to apply the former remedies with double diligence , double watchfulnes , double industrie , because the malignity of a disease is riveted firmer and deeper in a relapse . xxi . dialogue . whether it be lawfull to pray for , or to pray against , or to praise god for a wounded conscience . tim. is it lawfull for a man to pray to god to visit him with a wounded conscience ? phil. he may and must pray to have his high and hard heart , truly humbled , and bruised with the fight and sense of his sinnes , and with unfained sorrow for the same : but may not explicitely , and directly pray for a wounded conscience , in the highest degree , and extremity thereof . tim. why interpose you those termes explicitely and directly ? phil. because implicitly , and by consequence , one may pray for a wounded conscience : namely , when he submits himselfe to be disposed by gods pleasure , referring the particulars thereof , wholly to his infinite wisedome , tendring , as i may say , a blank paper to god in his prayers , and requesting him to write therein what particulars hee pleases ; therein generally , and by consequence he may pray for a wounded conscience , in case , god sees the same , for his owne glory , and the parties good ; otherwise , directly he may not pray for it . tim. how prove you the same ? phil. first , because a wounded conscience is a judgement , and one of the sorest , as the resemblance of the torments of hell . now it is not congruous to nature , or grace , for a man to be a free , and active instrument , purposely to pull downe upon himselfe , the greatest evill that can befal him in this worl●… . secondly , we have neither direction , nor president of any saint , recorded in gods word to justifie and warrant such prayers . lastly , though praying for a wounded conscience may seemingly scent of pretended humility , it doth really and rankly savour of pride , limiting the holy one of israel . it ill becoming the patient to prescribe to his heavenly physitian , what kind of physicke he shall minister unto him . tim. but we may pray for all meanes to increase grace in us , and therefore may pray for a wounded conscience , seeing thereby , at last , piety is improved in gods servants . phil. we may pray for and make use of all means , whereby grace is increased : namely , such means , as by god are appointed for that purpose ; and therefore , by virtue of gods institution , have both a proportionablenesse , and attendency , in order thereunto . but properly those things are not means , or ordained by god , for the increase of piety , which are only accidentally over-ruled to that end , by gods power , against the intention and inclination of the things themselves . such is a wounded conscience , being alwayes actually an evill of punishment , and too often occasionally an evill of sinne : the byas whereof doth bend and bow to badnesse ; though over-ruled by the aim of gods eye , and strength of his arme , it may bring men to the marke of more grace , and goodnesse . god can , and will extract light out of darknesse , good out of evill , order out of confusion , and comfort out of a wounded conscience : and yet darknesse , evill , f●…sion , &c. are not to be prayed for . tim. but a wounded conscience , in gods children , infallibly ends in comfort here , or glory hereafter , and therefore is to be desired . phil. though the ultimate end of a wounded conscience winds off in comfort , yet it brings with it many intermediate mischiefs and maladies , especially as managed by humane corruption : namely , dulnesse in divine service , impatience , taking gods name in vaine , despaire for the time , blasphemy ; which a saint should decline , not desire ; shun , not seek ; not pursue , but avoid , with his utmost endeavours . tim. is it lawfull positively to pray against a wounded conscience ? phil. it is , as appeares from an argument taken from the lesser to the greater . if a man may pray against pinching poverty , as wise * agur did ; then may he much more against a wounded conscience , as a far heavier judgement . secondly , if gods servants may pray for ease under their burthens , whereof we see divers particulars in that * worthy prayer of solomon ; i say , if we pray to god to remove a lesser judgement by way of subvention , questionlesse we may beseech him to deliver us from the great evill of a wounded conscience , by way of prevention . tim. may one lawfully praise god , for visiting him with a wounded conscience ? phil. yes verily . first , because it is agreeable to the * will of god , in every thing to be thankfull ; here is a generall rule , without limitation . secondly , because the end , why god makes any work , is his owne glory ; and a wounded conscience being a work of god , he must be glorified in it , especially seeing god shews much mercy therein , as being a punishment on this side of hell fire , and lesse then our deserts . as also , because he hath gracious intentions towards the sick soule for the present , and when the maladie is over , the patient shall freely confesse , that it is good for him that he was so afflicted . happy then that soule , 〈◊〉 in the lucid intervals of a wounded conscience can praise god for the same . musick is sweetest neere , or over rivers , where the eccho thereof is best rebounded by the water . praise for pensivenesse , thanks for teares , and blessing god over the flouds of affliction , makes the most melodious musick in the care of heaven . the conclusion of the author to the reader . and now god knows how soon it may be said unto me , physitian heale thy selfe , and how quickly i shall stand in need of these counsels , which i have prescribed to others . herein i say with eli to * * 1 sam. 3. 18 samuel , it is the lord , let him do what seemeth him good : with * * 2 sam. 15 26. david to zadock , behold here i am , let him do to me as s●…emeth good unto him . with the * * acts. 21. 14. disciples to paul , the will of the lord be done : but oh how ea●…ie it is for the mouth to pronounce , or the hand to subscribe these words ! but how hard , yea without gods garce , how impossible , for the heart to submit thereunto ! only hereof i am confident , that the making of this treatise , shall no wayes cause or hasten a wounded conscience in me , but rather on the contrary ( especially if as it is written by me , it were written in me ) either prevent it , that it come not at all , or deferre it that it come not so soon , or lighten it , that it fall not so heavy , or shorten it that it last not so long . and if god shall be pleased hereafter to write * * job . 13. 26 bitter things against me , who have here written the sweetest comforts i could for others , let none insult on my sorrowes : but whilst my wounded conscience shall lye like the * * acts 3. 2. criple , at the porch of the temple , may such as passe by be pléased to pit●…y me , & permit this booke to beg in my behal●…e , the charitable prayers of well disposed people ; till divine providence , shall send some peter , some pious minister , perfectly to restore my maimed soule to her former soundnes . amen . finis . notes, typically marginal, from the original text notes for div a40653e-160 exod. 21. 4. notes for div a40653e-1430 * psa. 38. 3 * psal. 51. 17. * 1 ▪ sam. 24. 5. * angelicū vulnus ver●… medicus qualiter factū sit indicare noluit , dum illud postea curare non destinavit . de mirab. . scrip●… . lib. 1. c. 2. * exod. 1. 19. * psal. 21. 3. * gal. 4. 26. eph. 2. 19. heb. 12. 22 ▪ * psa. 123. 2 ▪ * luke 21. 26. * revel. 3. 10. * isa. 58. 7. * 1 sam. 17. 36. 2 cor. 1. 10 * psa. 23. 4 * prov. 18. 14. * heb. 4. 12 * jer. 20. 4. * prov. 31. 6. * psa. 38. 2 * col. 4. 14. * sir tho. norris , president of munster , ex levi vul●…ere neglecto sublatus . cambdens elizab. an. 1641. * 1 cor. 8. 12. * ●…sa ' . 69. 26. * 1 sam. 1. 13. 14. * rev. 2. 5. * mat. 18. 3 * 2 kings 4. 34. * zacha. 4. 7. * 1 king : 22. * deut. 32. 39. * john 7. 15. * g●… . 38. 36. * isaiah 1. 18. * compare gen. 28. 20. with gen. 35. 1 * psal. 119 106. * mark 16. 3. * isa. 61. 3 : * isa. 14. 23 * solinus polyhistor in judea . * phil. 3. 1●… * 1 kings 3 19. * jo●… 13. 15 * exo. 6. 9. * psal. 90. 14. * jer. 48. 10 * deut. 15. 21. * 1 kings 18. 21. * cambd. brit. in durham . * ifitrains on sunday before messe , it will raine all weeke more or lesse . a popish old ●…ime . * 2 sam. 12. 13. mat. 3. 6. * dan. 7. 9. * deu. 29. 5. * 2 kings 5 12. * luk. 15. 21 * ephes 6. 12. * psal. 121 1. * isa. 55. 3. & 58. 8. * 1 kings 18. 43. * psal. 32. 9. * james 1. 3. isa. 61. 1. * acts 26. 2 * psa. 23. 2 * psa. 69. 2. * compare p●…al . 102. 6 with psa. 102. 5. * judg. 13. 23. * acts 2. * ephes. 4. 19. * hos. 2. 6. * 2 cor. 12 7. * john 2. 4. * mat. 17. 19. * 1 cor. 15 58. * mar. 8. 26. * rom. 8. 26. * prov. 14. 10. * rev. 2. 17 * mat. 5. 4. * ex veris possunt , nil nisi ve●…a sequi . * col. 3. 3. * 1 pet. 5. 8 * psal. 68. 20. * luk. 2. 48 * act. 1. 7. * ●… cor. 10. 13. * act. 9. 33 * mat. 9. 2. * luk. 13. 11. * joh. 5. 5. * melchior adamus in vita theologorum 〈◊〉 pag. 198. * jam. 1. 17 * ruth 2. 8 * joh. 11. 20 * exo. 16. 36. * job 42. 11 * luk. 17. 17. * act ▪ 183. * 2 cor. ●… . 4. * luk. 22. 32. * joh. 5. 14. * 1. kin ▪ 2. 44. * gen. 43. 12. * pro. 30. 8 * 1 kings 8. 33. * 1 thes. 5. 18. ephes. 5. 20. psal. 103. 22. & 145. 10. religio medici browne, thomas, sir, 1605-1682. this text is an enriched version of the tcp digital transcription a29868 of text r4739 in the english short title catalog (wing b5166). 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. 174 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a29868 wing b5166 estc r4739 12021146 ocm 12021146 52613 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. a29868) transcribed from: (early english books online ; image set 52613) images scanned from microfilm: (early english books, 1641-1700 ; 56:22) religio medici browne, thomas, sir, 1605-1682. [2], 159 p. printed for andrew crooke, [london] : 1642. engraved t.p. attributed to sir thomas browne. cf. bm. place of publication from wing. reproduction of original in library of congress. eng religion. christian life -early works to 1800. christian ethics -early works to 1800. a29868 r4739 (wing b5166). civilwar no religio, medici. browne, thomas, sir 1642 33102 946 5 0 0 0 0 287 f the rate of 287 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-09 tcp assigned for keying and markup 2002-11 aptara keyed and coded from proquest page images 2002-12 rina kor sampled and proofread 2002-12 rina kor text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion a coelo salus religio ▪ medici . printed for andrew crooke . 1642. will ▪ marshall●s●u : religio medici . for my religion , though there be severall circumstances that might perswade the world , that i have none at all , as the generall scandall of my profession , the natural course of my studies the indifferency of my behaviour , and discourse in matters of religion , neither violently defending one , nor with that common ardo●r of contention opposing another ; yet in dispight hereof i dare , without usurpation , assume the honourable stile of a christian : not that i meerely owe this stile to the font , my education , or the clime wherein i was borne , as being bred up either to confirme those principles my parents instilled into my unweary understanding ; or by a generall consent proceed in the religion of my countrey : but having , in my riper yeares , and confirmed judgement , seene and examined all , i finde my selfe obliged by the principles of grace , and the law of my ●wn reason , to embrace no other name but this ; neither doth herein my zeale so farre make me forget the generall charity i owe unto humanity , as rather to hate than pity turks , infidels , and ( what is worse ) jewes , rather contenting my selfe to enjoy that happy stile , then maligning those who refuse so glorious a title . but because the name of a christian is become too general to expresse our faith , there being a geography of religions as well as of land , and every clime distinguished not only by their lawes and limits , but circumscribed by their doctrines and rules of faith : to be particular , i am of that reformed new-cast religion , wherein i dislike nothing but the name , of the same beliefe that our saviour taught , the apostles disseminated , the fathers authorized , and the martyrs confirmed ; but by the sinister ends of princes , the ambition and avarice of presbyters , and the fatal corruption of times so decaied , impaired , and fallen from its native beauty , that it required the carefull and charitable hand of the times to restore it to its primitive integrity : now the accidental occasions whereon the slender meanes whereby the low & abject condition of the person by whom ●o good a worke was set on foote , which ●n our adversaries beget contempt and ●corn , fills me with wonder , and is the ve●y same objection the insolent pagans first cast against christ and his disciples . yet h●ve i not shaken hands with those desperate resolvers , who had rather ven●ure at large their decaied bottome , then bring her in to be new trim'd in the dock ; who had rather promiscuously retaine all , then abridge any , and obstinately be what they are , than what they have beene , as to stand in diameter and swords point with them : we have reformed from them , not against them ; for omitting those improperations and termes of scurrility betwixt us , which only difference our affections , and not our cause , there is betwixt us one common name , and appellation , one faith , and necessary body of principles common to us both ; and therefore i am not scrupulous to converse and live with them , to enter their churches in defect of ours , and either pray with them ▪ or for them : i could never perceive any rationall consequ●nce from those many texts which prohibit the children of israel to pollute themselves with the temples of the heathens ; we being all christians , and not divided by such detested impieties ●s might prophane our prayers , or the place wherein● we make them ; or that a resolved conscience may not adore her creator anywhere , especially in places devoted to his service ; where if their devotions offend him , mine may please him , if theirs prophane it , mine may hallow it ; holy water and the crucifix ( dangerous to the commonpeople ) deceive not my judgement , nor abuse my devotion at all : i am i confesse , naturally inclined to that , which misguided zeale tearmes superstition , my common conversation i do acknowledge austere , my behaviour full of rigour , sometimes not without morosity ; yet at my devotion i love to use the civility of my knee , hat , and hand , with all those outward and sensible motions , which may expresse , or promote my invincible devotion ; i should cut off my arme , rather than violate a church window , than deface or demolish the memory of a saint or martyr ; at the sight of a crosse or crucifix i can dispence with my hat , but not with the thought or memory of my saviour ; i cannot laugh at the fruitlesse journeys of pilgrims , or contemne the miserable condition of fryers ; for though misplaced circumstances , there is something in it of devotion : i could never heare the ave marie bell without an occasion , or think it a sufficient warrant , because they erred in one circu●stance , for me to erre in all , that is in silence and dumbe contempt ; where therefore they directed their devotions to her , i offe●ed mine to god , and rectified the errours of their prayers by rightly ordering mine owne ; at a solemne procession i have wept abundantly , while my consorts blind with opposition and prejudice , have fallen into an excesse of scorne and laughter : there are questionlesse both in greeke , roman and africa churches , solemnities , and ceremonies , whereof the wiser zeales doe make a christian use , and stand condemned by us ; not as evill in themselves , but as allurances and baits of superstition to those vulgar heads that looke asquint on the face of truth , and those unstable judgements that cannot consist in the narrow point and centre of justice , without a reele or stagger to the circumference . as there are many reformers , so likewise many reformations ; every countrey proceeding in a particular way and method , according as their naturall interest with their constitution and clime inclined them , some angerly and with extremity , others calmely , and with mediocrity , not rending , but easily dividing the community , and leaving an honest possibility of reconciliation , which the peaceable spirits doe desire , and may conceive that revolution of time , and mercies of god may effect ; yet that judgement that shall consider the present antipathies betweene the two extreames , their contrarieties in affection and opinion , may with the same hope expect an union in the poles of heaven ; but to difference my selfe neerer , and draw into the lesser circle : there is no church whose every part so squares unto my conscience , whose articles , constitutions , and customes seemes so consonant unto reason , and as it were framed to my particular devotion , as this wherof i hold my beliefe , the church of england , to whose faith i am a sworne subject , and therefore in a double obligation , subscribe unto her articles , and endevour to observe her constitutions : no man shall retch my faith unto another article , or command my obedience to a canon more : whatsoever is beyond us , as points indifferent , i observe according to the rules of my private reason , or the humor or fashion of my devotions , neither beleeving this , because luther affirmed it , or disproving that , because calvin hath disavouched it : i condemne not all things in the councell of trent , nor approve all in the synod of dort : in briefe , where the scripture is silent , the church is my text , where that speakes , it is but my comment , where there is a joynt silence of both , i borrow not the rules of my religion from rome or geneva , but the dictates of my own reason . it is an unjust scandall of our adversaries , and gross● error in our selves , to compute the nativity of our religion from henry the eighth , who though he rejected the pope , confuted not the faith of rome , and effected no more than what his owne predecessours de●ired and assayed in ages past , and was conceived the state of venice would have attempted in our dayes . it is as uncharitable a point in us to fall upon those popular scurrilities and opprobrious scoffes of the bishop of rome , to whom as to a temporal prince , we owe the duty of a good language : i confesse there is cause of passion betweene us ; by his sentence i stand excommunicated , heretick is the best language he affords me ; yet can no ●are witnesse i ever returned to him the name of antichrist , man of sin , or whore of babylon ; it is the method of charity to suffer without reaction : those usuall satyres , & invectives of the pulpit may perchance produce a good effect on the vulgar , whose eares are opener to rhetoricke than logicke , yet doe they no wise confirme the faith of wiser beleevers , who knowes that a good cause needs not to be patronized by a passion , but can sustaine it selfe upon a temperate dispute . i could never divide my selfe from any upon the difference of an opinion , or be angry with his judgement for not agreeing with me in that , from which perhaps within a few dayes i should dissent my selfe : i have no genius to disputes in religion , and have often thought it wisdome to decline them , and especially upon a disadvantage , or when the cause of truth might suffer in the weaknesse of my patronage : where we desire to be informed , it is good to contest with men above our selves ; but to confirme and establish our opinions , it is best to agree with judgments below our owne , that the frequent spoiles and victories over their reasons may settle in our selves an esteeme , and confirme opinion of our owne . every man is not a proper champion for truth , nor fit to take up the gantlet in the cause of verity : many from the ignorance of their maximes , and an inconsiderate zeale to truth , have too rashly charged the troubles of error , and remaine as trophees to the enemies of truth : a man may be in as just possession of truth as of a city , and yet be forced to surrender ; t is therefore farre better to enjoy with peace , than to hazzard her on a battell : if therefore there rise any doubts in my way , i doe forget them , or at least defer them , till my better setled judgement , and more manly reason be able to resolve them ; for i perceive every mans owne reason is his best oedipus , and will upon a reasonable truce , find a way to loose those bonds where-with subtilties of errour have enchained our more flexible and tender judgements . in philosophy where truth seemes double forced , there is no man more paradoxicall than my selfe ; but in divinity i keep the road , and though not in an implicite , yet in an humble faith , follow the great wheele of the church , by which i move ; not reserving any proper poles or motion from the epicycle of my owne braine ; by this meanes i leave no gap for heresies , schismes , or errors , of which at present , i shall injure truth to say i have no taint or tincture ; i must confesse my greener studies have beene polluted with two or three , not any begotten in the latter cen●uries , but old and obsolete , such as could never have been revived , but by such extravagant and irregular heads as mine ; for indeed heresies perish not with their authors , but like the river arethusa , though they lose their currents in one place , they rise up againe in another : one generall councell is not able to extirpate one single heresie , it may be canceld for the present , but revolution of time and the like aspects from heaven , will restore it , when it will flourish till it be condemned againe ; for as though there were a m●te●p●ucho●is , and the soule of one man passed into another , opinions do find after-revolutions , men and mindes like those that first begat them . to see our selves we need not looke for plato's yeare , every man is not onely himselfe ; there have been many diog●nes , and as many timons , though but few of that name ; men are lived over againe , the world is now as it was in the age past , there was none then , but there have beene some since that paralels him , and is as it were his revived selfe . now the first of mine was that of the arabians , that the soules of men perished with their bodies , but yet should be raised againe at the last day ; not that i did absolutely conceive a mortality of the soule ; but if that were , which faith , nor philosophy can throughly disprove , and that both entred the grave together , yet i hold the same conceit thereof that we all doe of the body , that it shall rise againe ; surely it is but the merits of our unworthy natures , if we sleepe in darknesse untill the last alarme . a serious reflex upon my own unworthines did make me backward from challenging this prerogative unto my soule : so i might enjoy my saviour at the last , i would with patience be nothing almost unto eternity . the second was that of the chiliast , that god would not persist in his vengeance for ever , but after a definite time of his wrath he would release the damned soules from torture ; which error i fell into upon a serious contemplation of the great attribute of gods mercy , and did a little cherish it in my self , because i found therein no malice , and a ready weight to sway me from the other extreame of despaire , wherunto melancholy and contem●lative natures are too easily disposed . a ●hird there is which i did never positively maintaine or practice , but have often wished it had beene consonant to truth , and not offensive to my religion , and that is the prayer for the dead , whereunto i was enclined by an excesse of charity ; whereby i thought the number of the living too small an object of devotion ; i could scarce containe my prayers for a friend at the ringing of a bell , or behold his corps without an oration for his soule : it was a good way me thought to be remembred by posterity , and far more noble than a history . these opinions i never maintained with pertinacy , or endeavoured to inveagle any mans beliefe to mine , nor so much as ever revealed or disputed them with my dearest friends : by which meanes i neither propagated them in others , nor confirmed them in my selfe , but suffering them to flame upon their owne substances , without addition of new fuell , they went out insensibly of themselves ; therefore those opinions , though condemned by lawfull councels , were not heresies in me , but bare errors , and single lapses of my understanding , without a joynt depravity of my will : those have not only depraved understandings , but diseased affections , which cannot enjoy a singularity without a heresie , or be the author of an opinion , without they be of a sect also ; this was the villany of the first schisme of lucifer , who was not content to erre alone , but drew into his faction many legions of spirits ; and upon this experience he tempted only eve , as well understanding the communicable nature of sin , and t●at to deceive but one , were tacitely & upon consequence to delude them both . as for the wingy mysteries in divinity , & aiery subtilties in religion , which have ●nhinged the braines of better heads , they ●ever stretched the p●a mater of mine ; me thinks there be not impossibilities enough ●n religion for an active faith ; the deepest mysteries ours containes , have not onely beene illustrated , but maintained by syllogisme , and the rule of reason : i love to lose my selfe in a mystery to pursue my reason to my ob altitudo . it is my solitary recreation to pose my apprehension with those ●n●olved aenigma's and riddles of the trini●y , incarnation and resurrection . i can an●wer all the objections of satan , & my re●ellious reason , with that odde resolution i ●earned of tertullian , certum est quia impossi●ile est . i desire to exercise my faith in the difficultest point , for to credit ordinary and visible objects is not faith , but perswasion . some beleeve the better for seeing christ his sep●lchre , and when they have seene the red sea , doubt not of the miracle . now contrarily i blesse my selfe , and am thankfull that i lived not in the dayes of miracles , that i never saw christ not his disciples ; i would not have beene one of those israelites that passed the red sea , nor one of christs patients , on whom hee wrought his wonders ; then had my faith beene thrust upon me , nor should i enjoy that greater blessing pronounced to all that believe and saw not . t is an easie and necessary beliefe to credit what our eye and sense hath examined : i believe he was dead , and buried , and rose againe , and desire to see him in his glory , rather then to contemplate him in his coenotaphe , or sepulchre . nor is this much to beleeve as we have reason , we owe this faith unto history : they onely had the advantage o● a bold and noble faith , who lived befor● his comming , who upon obscure prophe●sies and mysticall types could raise a beliefe , and expect apparent impossibilities● t is true , there is an edge in al firme belief , and with an easie metaphor we may say the sword of faith ; but in those obscurities i rather use it , in the adjunct the apostle gives it , a buckler ; under which i perceive the wary combitant may lie invulnerable . since i was of understanding to know we knew nothing , my reason hath beene more pliable to the will of faith ; i am now content to understand a mystery without a rigid definition in an easie and platonick description . that allegoricall description of hermes pleaseth me beyond all the metaphysicall definitions of divines , where i cannot satisfie my reason , i leave to hammer my fancy ; i had as leive you tell me that anima est angelus homini● , est corpus dei as entelechia , lux est umbra dei , as actus perspicui : where there is an obscurity too deepe for our reason , t is good to set downe with a description a periphrasis , or adumbration ; for by acquainting our reason how unable it is to display the visible and obvious effect of nature , it becomes more humble and submissive to the subtilties of faith : and thus i teach my haggard and unreclaimed reason to stoope unto the lure of faith . i believe there was already a tree whose fruit our unhappy parents tasted , though in the same chapter , when god forbids it , t is positively said , the plants of the field were not yet growne ; for god had not caused ●t to raine upon the earth . i beleeve that the serpent ( if we shall literally understand it from his proper forme and figure ) made his motion on his belly before the curse : i find the triall of the pucillage and virginity of women , which god ordained the jewes , is very fallible ; experience , and history informes mee , that not onely many particular women , but likewise whole nations have escaped the curse of childebirth , which god seemes to pronounce upon the whole sex ; yet doe i bel●eve that all this is true ; indeed my reason would perswade mee it is false ; and this i think is no vulgar part of faith to believe a thing not only above , but contrary to reason , and against the arguments of our proper senses . in my solitary and retired imagination , neque enim cum porticus aut melectulus accipit , desum mihi ; i remember i am not alone and therefore forget not to contemplate him and his attributes who is ever with me , especially those two mighty ones , his wisedome and eternity ; with the one i recreate , with the other i confound my understanding : who can speake of eternity without a soloecisme , or thinke thereof without an ecstasie ? time we may comprehend , it is but five dayes ●lder then our selves , and hath the same horoscop● ; but to retire so far back as to apprehend a beginning ▪ to give such an infinite start forward , as to conceive an end in an essence that we affirme hath neither the one nor the other ; it is reason to saint pauls sanctuary ; my philosophy dares not say the apostles can doe it ; god hath not made a creature that can comprehend him ; it is he priviledge of his owne nature ; i am that ● am , was his owne definition unto moses ; ●nd it was a short one , to con●ound morta●ity , that durst question god , or aske him ●hat he was ; indeed he onely is what o●hers have and shall be ; but in eternity no ●istinction of senses ; and therefore that ●errible terme predestination , which hath ●roubled so many weake heads to con●eive , & the wisest to explain , is in respect to god ●o prescious determination of our estates ●o come , but a definitive blast of his will ●lready fulfilled , and at the instant that he ●irst decreed it ; for to this eternity which ●s indivisible , the last tru●pe is already ●ounded , the reprobates in the slam● , and the blessed in abrahams bosome . saint peter speakes modestly , when he ●aith ; a thousand yeares to god are but as one day ; for to speake i●ke a philosopher , ●hose continued ▪ instances of time which ●low into a thousand ye●res , make not to ●im one moment ; what to us is to come , ●o his eternity is present , his whole dura●ion being but one permanent point without successions , parts , flux , or division ; there is no attribute that addes more difficulty to the mystery of the trinity , where though in a relative way of father & son , we must deny a priority . i wonder how aristotle could conceive the world eternall , or how he could make good two eternities ; his similitude of a triangle , comprehended in a square , doth somewhat illustrate the trinity of our soules , and that the triple unity of god ; for there is in us not three , but a trinity of soules , because there is in us , if not three distinct soules ▪ yet differing faculties , that can , and do subsist in different subjects ; and yet in us are so united as to make but one soule and substance ; if one soule were perfectly three di●stinct bodies , that were a pretty trinity conceive the distinct number of three , no● divided nor separated by the intellect , bu● actually comprehended in its vnity , and that is a perfect trinity . i have often admired the mystical way of pythagoras , and the secret magicke of numbers ; beware o● philosophy , is a precept not to be received in a narrow sense ; for in this masse of nature there is a set of things , that carry in ●heir front , though not in capitall letters , yet in stenography , and short characters , somthing to divinity , which to wiser rea●ons serve as luminaries in the abysse of knowledge , and to judicious beliefe , as ●scales and roundles to mount the pinnacles and highest pieces of divinity . the severe schooles shall never laugh me out of the philosophy of hermes , that this visible world is but a picture of the invisible , wherein as a pourtract , things are not true●y , but in equivocall shapes ; and as they counterfeit some more reall substance in that invisible fabrick . that other attribute wherewith i recreate my devotion , is his wisedome , in which i am happy ; and for the contemplation of this onely , do not repent me that i was bred in the way of study : the advantage i have of the vulgar , with the content and happinesse i conceive therein , is an ample recompence for al my endeavours , in what part of knowledge soever : i know he is wise in all , wonderfull in what we conceive , but farre more in what we comprehend not , for we behold him but a squint upon reflex or shadow ; our understanding is diviner than m●ses his eye , we are ignorant of the backparts , or lower side of his divinity ; therefore to pry into the maze of his counsels , is not only folly in man , but presumption in angels , like as they are his servants , not servators ; he holds no councell , but that mysticall one of the trinity , wherein though there be three persons , there is but one minde that decrees , without contradiction , nor needs he any ; his actions are not begot with deliberation , his wisdome naturally flowers , what best ; his intellect stands ready fraught with the superlative & purest idea's of goodnesse ▪ consultations & election , which are two motions in us , are but one in him , his actions springing from his power , at the first touch of his will . these are contemplations metaphysi●all , my humble speculations have another method , and are content to trace and discover those expressions he hath left in his creatures , & the obvious effects of nature , there is no danger to propound those mysteries , no sanctum sanctorum in philosophy : the world was made to be inhabited by beasts , but studyed and contemplated by man : it is the debt of our reason we owe to god , and the homage we pay for not being beasts ; without this the world is as though it had not been , or as it was before at the first , when there was not a creature that could conceive , or say there was a world . the wisdome of god receives no honor from the vulgar heads , that rudely stare about , and with a grosse rusticity , admire his workes ; those onely magnifie him whose judicious enquiry into his acts , and deliberate ▪ research into his creatures , returne the duty of a learned and devout admiration . there is but one first , & foure second causes of all things ; some are without efficient , as god , others without matter , as angels , some without forme , as the first matter , but every essence , created or uncreated , hath its finall cause , and some positive end both of its essence and operation : this is the cause i grope after in the workes of nature , on this hangs the providence of god ; to raise so beautious a structure , as the world and the creatures thereof , was but his art , and their sundry divided operations with their predestinated ends , are from the treasury of his wisdom . in the causes , nature , and affection of the eclipse of the sun and moon , there is most excellent speculation ; but to propound farther , and to contemplate a reason why his providence hath so disposed and ordered their motions in that vast circle , as to conjoyn and obscure each other , is a sweet piece of reason , and a diviner point of philosophy ; therefore there appeares to me as much divinity in galen his booke de usu partium , ; as in suarez metaphysicks : had aristotle been as curious in the enquiry of this cause as he was of the other , he had not left behind him an imperfect p●ece of philosophy , but an absolute tract of divinity . natura nihil agit frustra , is the onely and indisputable axiome in philosophy , there is no grotesco in nature , nor any thing framed to fill up empty cantons , and unnecessary spaces in the most imperfect creatures , such as were not preserved in the arke , but having their seeds and principles in the wombe of nature , are every where , where the power of the sun is ; in those is the wisdome of his hand discovered : out of this ranke solomon chose the object of his admiration ; indeed what wisdome may not goe to schoole to the wisdome of bees , aunts , and spiders ? what wise hand teacheth them to doe what reason cannot teach us ? while ruder heads stand amazed at those prodigious pieces of nature , as elephants ; dromedaries , and camels ; these i confesse , are the colossus and majesticke pieces of her hand ; but in these narrow engines there is more curious mathematickes ; and the civility of these little citizens , more neatly sets forth the wisdome of their maker ; who admires not regio-montanus his fly beyond his eagle , or wonders not more at the operation of two soules in those little bodies , than but one in the truncke of a cedar ? i could never content my contemplation with those generall pieces of wonders , the flux and reflux of the sea , the encrease of nile , the conversion of the needle of the north and have studyed to match and parallel those in the more obvious and neglected pieces of nature , which without further travell i can doe in the cosmography of my selfe ; we carry with us the wonders ▪ we seeke without us : there is all africa , and all her prodigies within us ; we are that bold and adventurous piece of nature , which he that studies wisely , learnes in a compendium , what others labour at in a divided piece and endlesse volume . thus there are two bookes from whence i collect my divinity ; besides that written one of god , another of his servant nature , that universall and publique manuscript , that lies exposed to the eyes of all ; those that never saw him in the one , have discovered him in the other : this was the scripture and theology of the heathens ; the naturall motion of the sunne made them more admire him , than his supernaturall station did the children of israel ; the ordinary effect of nature wrought more admiration in them , than in the other all his miracles : surely the heathens knew better how to joyne and reade these mysticall letters , than we christians , who cast a more common eye on those hieroglyphicks , and disdaine to suck divinity from the flowers of nature ; nor doe i forget god , as to adore the name of nature , which i define not with the schooles , the principles of motion and rest , but that streight and regular line , that setled and constant course the wisdome of god hath ordained to guide the actions of his creatures , according to their severall kinds : to make a revolution every day is the nature of the sun , because that necessary course which god hath ordained it , from which it cannot swarve , by the faculty of the voyce which first did give it motion . now this course of nature god seldome alters or perverts , but like an excellent artist hath so contrived his worke , that with the selfe same instrument , ▪ without a new creation , he may effect his obscurest designes . thus he sweetneth the water with a wood preserveth the creatures in the ark , which the blast of his mouth might have as easily created : for god is like a skilfull geometrician , who when more easily , and with one stroke of his compasse , he might describe , or divide a right line , had yet rather doe this in a circle or longer way , according to the constituted and aforesaid principles of his art : yet this rule of his he doth sometimes pervert , to acquaint the world with his prerogative , lest the arrogancy of our reason should question his power , and conclude he could not ; and thus i call the effects of nature the works of god , whose hand and instrument she onely is ; and therefore to ascribe his actions also unto her , is to devolve the honor of god , the principall agent , upon the instrument ; which if with reason we may doe , then let our hammers rise up , and boast they have built our houses , and our pens receive the honour of our writings . i hold there is a generall beauty in the works of god , and therefore no deformity in any kind or species of creatures whatsoever : i cannot tell by what logick we call a toad , a beare , or an elephant , ugly , they being created in those outward shapes and figures which best expresse the actions of their internall formes ; and having past that generall visitation of god , who saw ●hat all that he had made was good ; that ●s , conformable to his will , which abhors deformity , and is the rule of order and beauty ; there is no deformity but in monstruosity , wherein notwithstanding there is a kind of beauty , nature so ingenuously contriving the irregular parts , as they become sometimes more remarkable than the principle fabrick . to speak yet more narrowly , there was never yet any thing ugly , or mishapen , but the chaos , wherein notwithstanding to speak strictly , there was no deformity ; because no forme by the voyce of god : now nature is not at variance with art , nor art with nature ; they being both the servants of his providence : art is the perfection of nature . were the world now as it was the sixt day , there were yet a chaos : nature hath made one world , & art another . in briefe , all things are artificiall , for nature is the art of god : this is the ordinary and open way of his providence , which art and industry have in a good part discovered , whose effects we may foretell without an oracle ; to foreshew these is no prophesie , but prognostication . there is another way full of meanders and labyrinths , whereof the devill and spirits have no exact ephemerides , & that is a more particular & obscure method of his providence , directing the operations of individuals and single essences ; this wee call fortune , that serpentine and crooked line , whereby he drawes those actions that his wisedome intends in a more unknown & secret way ; this cryptick and involved method of his providence have i ever admired ▪ nor can i relate the history of my life , the occurrences of my dayes , the escapes of dangers , and hils of chance with a b●zo los manos , to fortune , or a bare gramercy to my starres : abraham might have thought the ram in the thicket came thither by accident ; humane reason would have said that meere chance conveyed moses into the arke to the sight of pharaohs daughter ; what a labyrinth is there in the story of ioseph , able to convert a stoicks ? surely there are in every mans life some rubs and 〈◊〉 which passe a while under 〈…〉 , but at the last , well 〈…〉 the meere and of god : it was not a meere chance ● discover the or ●owder treason by a miscarriage of the ●etter . i like the victory of 88 the better ●r that one occurrence which our ene●ies imputed to our dishonour , and the ●artiality of fortune , to wit , the tempests ●nd contrarieties of winds . king philip did ●ot detract from the nation , though he ●aid , he sent his armado to fight with men ● not to combate with the winde . where ●here is a manifest disproportion between the powers and forces of two severall a●ents , upon a maxime of reason we may ●romise the victory to the superiour ; but when unexpected accidents slip in , and un●hought of occur●ences intervene , these must proceed from a power that ows no ●bedience to those axioms : where , as in the writing upon the wall , we behold the hand ●ut see not the spring that moves it . the ●uccess of that pety province of holland , ● of which the gra●d seignieur proudly ●aid , that if they should trouble him as ●hey did the spaniard , he would send his men with shovels and pickaxes and throw it into the sea ) i cannot altogether ascribe to the ingenuity and industry of the peopl● but to the mercy of god , that hath dispo●sed them to such a thriving genius ; and to the will of his providence , that disposet● her favour to each countrey in their pre●ordinate season . all cannot be happy a● once ; because the glory of one state de●pends upon the ruine of another : ther● is a revolution and vicissitude of thei● greatnesse , and must obey the swing o● that wheele , not moved by their intelli●gences , but by the hand of god , whereby all estates rise to their zenith and vertical● points , according to their predestinated periodss for the lives not onely of men ▪ but of commonweales , and the whole world , run not upon an helix that still enlargeth , but on a circle , where arriving to their meridian , they decline in obscurity , and fall under the horizon again . thes● must not therefore be named the effects o● nature , but in a relative way , as we terme the workes of nature . it was the ignorance of mans reason that begat this very name ▪ and by a carelesse terme miscalled the providence of god : for there is no liberty for causes to operate in a loose and strag●ing way , nor any effect whatsoever , but hath its warrant from some universall or superiour cause . it is not ridiculous devo●ion , to say a prayer before a game at tables ; for even in the sortilegies and matters of the greatest uncertainty , there is a setled and preordered course of effects ; 't is we that are blind , and not fortune : because our eye is too dim to discover the mystery of her effects , we foolishly paint her blind and hood winkt ; that is the providence of almighty god . i cannot justifie the contemptible proverbe , that fools onely are fortunate ; or that insolent paradox , that a wise man is out of the reach of fortune ; much ●esse those opprobrious epithets of poets , whore , baud , and strumpet : it is i confesse the common fate of men , and singular gift of mind , to be destitute of fortune ; which doth not any way deject the spirit of wi●er judgements , who throughly understand the justice of this proceeding ; and being en●iched with higher donatives , cast a more carelesse eye on the vulgar parts of felicity . it is a most unjust ambition , to desire to ●ngrosse the mercies of the almighty , nor to be content with the goods of the mind without a possession of those of body or fortune ▪ and it is an errour worse than heresie , to adore the complementall and circumstantiall piece of felicity , and undervalue those perfections and essentiall points of happinesse , wherein we resemble our maker . to wiser desires it is satisfaction enough to deserve , though not to enjoy the favours of fortune ; let providence provide for fooles : it is not partiality , but equity in god , who deales with us but as our naturall parents : those that are able of body and minde , he leaves to their deserts ; to those of weaker merits he imparts a larger portion , and pieces out the defect of the one with the excesse of the other . thus have we no just quarrell with nature , for leaving us naked , or to envy the hornes , hoofes , skins , and furres of other creatures , being provided with reason , that can supply them all . we need not labour with so many arguments to confute judiciall astrology ; for if there be a truth therein , it doth not injure divinity ; if to be borne under mercury disposeth us to be witty , under iupiter to be wealthy , i doe not owe a knee unto these , but unto that mercifull hand that hath ordered my indifferent and uncertaine nativity unto such ●enevolous aspects . those that hold that all things were governed by fortune had not erred , had they not persisted there : the romans that erected a temple to fortune , acknowledged god therein , though in a ●lind way , somewhat of divinity ; for in ● wise mans supputation all things begi● and end in the almighty . there is a neerer way to heaven then homers chaine ; an ea●ie logick may conjoyn heaven and earth ●n one argument , and with lesse then a so●ites resolve all things into god . for ●hough we christen effects by their most ●ensible and nearest causes , yet it is god the true and infallible cause of all , whose ●oncourse though it be generall , yet doth ● subdivide it selfe into the particular acti●ns of every thing , and is that spirit , by which each singular essence nor only sub●●●ts , but performes its operation . the bad construction and perverse comment on those paire of second causes , or visible hands of god , have perverted the devotion of many unto atheisme ; who forgetting the honest advises of faith , have listened unto the conspiracy of passion and reason . i have therefore alwayes endevoured to compose those fewds and angry dissentions betweene affection , faith , and reason : for there is in our soule a kind of triumvirate , or triple government of three competitors , which distract the peace of this our common-wealth , not lesse than did that other the state of rome . as reason is a rebel unto faith , so passion unto reaso● : as the proportions of faith seem absurd to reason , so the theorems of reason unto passion , and both unto reason ; yet a moderate and peaceable discretion may so state and order the matter , that they may be all kings , and yet make but one monarchy , every one exercising his soveraignty and prerogative in a due time and place , according to the restraint and limit of circumstance . there is , as in philosophy so in divinity , sturdy doubts , and boysterous objections , wherewith the unhappinesse of our knowledge too nearely acquainteth us . more of these no man hath knowne than my selfe , which i conf●sse i conquered , not in a martiall posture , but on my knees : neither had these ever such advantage of me , as to encline me to any desperate points or positions of atheisme ; for i have beene these many yeares of opinion there was never any . those that held religion was the difference of man from beasts , have spoken probably , and proceed upon a proposition as inductive as the other : that doctrine of epicur●s , that denyed the providence of god , was no atheisme , but a magnificent and high-strained conceit of his majesty , which he deemed too sublime to mind the ●riviall actions of those inferior creatures : that fatall necessity of stoicks , is nothing ●ut the immutable law of his will . those that heretofore denyed the divinity of the holy ghost , have beene condemned but as hereticks ; those that now deny our saviour ( though more than hereticks ) are not so much as atheists : for though they deny two persons in the trinity , they hold as we do , that there is but one god . that villaine and secretary of hell , that composed that miscreant piece of the three impostors , though divided from all religions , and was neither jew , turke , nor christian , was not a positive atheist . i confesse every country hath its machiavell , every age its lucian , whereof common heads must not heare , nor more advanced judgements too rashly censure on ▪ it is the rhetorick of satan , and may pervert a loose prejudicate beliefe . i confesse i have perused them all , and can discover nothing that may startle a discre●t beliefe ; yet are there heads carryed off with the wind and breath of such motives . i remember a doctor of physicke in italy , who could not perfectly beleeve the immortality of the soule , because galle● seemed to make a doubt thereof . i was familiarly acquainted in france with a divine , a man of singular parts , that on the same point was so plunged and gravelled with three lines of s●neca , that all our an●idotes , drawne from both scripture and philosophy , could not expell the poyson of his errour . there are a set of heads , that can credit the relations of mariners , yet question the restimonies of saint paul ; and peremptorily beleeve the traditions of aelian or pliny , yet in the histories of scripture , raise queries and objections , beleeving no more than they can parallel in humane authors . i confesse there are in scripture stories that doe exceed the fable of poets , and to a captious reader found like garagantua or bevis : for search all the legends of times past , & the fabulous conceits of the present , and it will be hard to find one that deserves to cary the buckler unto sampson , yet is all this of an easie possibility , if we conceive a divine concourse or influence but from the little finger of the almighty . it is impossible that either in the discourse of man , or in the infallible voice of god , to the weaknesse of our apprehensions , there should not appeare irregularities , contradictions , and antinomies : my selfe can shew a catalogue of doubts , never yet imagined nor questioned , as i know , which are not resolved at the first hearing , not fantastick quere's , or objections of the ayre : for i cannot heare of atoms in divinity . i reade the history of the pigeon that was sent out of the ark , and returned no more , yet not question how she found out her ma●e that was left behinde : that lazarus was raised from the dead , yet not demand where in the interim his soule awaited ; or raise a law-case , whether his heire might lawfully de●aine his inheritance , bequeathed unto him by his death ; & hee , though restored to life , have no plea for his former possessions . whether eve was framed out of the left side of adam , i dispute not ; because i stand not yet assured which is the right side of a man , or whether there be such distinction in nature . whether adam was an hermaphrodite , as the rabbines comment upon the letter of the text ; because it is contrary to all reason , that there should be an hermaphrodite before there was a woman , or a composition of two natures , before there was a second composed . likewise , whether the world was created 〈◊〉 autumne , summer , or the spring ; be●ause it was created in them all ; for what●oever signe the sunne possesseth , those foure ●easons are actually existent : it is the ●ature of this luminary to distinguish the severall seasons of the yeare , all which it makes at one time in the whole earth , and successively in any part thereof . there are a bundle of curiosities , not onely in phi●osophy but in divinity , proposed and discussed by men of most supposed abilities , which are not worthy of our vacant hours much lesse our serious studies ; pieces only fit to be placed in pantagrucle studies , or bound up with tartaretus de modo coecandi ; these are nice●ies that become not those that peruse so serious a mystery . there are others more generally questioned and called to the barre , yet me thinks of an ea●ie , possible truth . it is ridiculous to put off , or drowne the generall floud of noah in that great particular inundation of deucalion : that there was a deluge once , seems not to me so great a miracle , as that there is not one alwayes . how all the kinds of creatures , not onely in their owne bulks , but with a competency of food and sustenance , might be preserved in one ark , and with the extent of three hundred cubits , to a reason that rightly examines it , will appeare very difficult . there is another secret , not contained in the scripture , which is more hard to comprehend , and puts the honest father to the refuge of a miracle and that is , not onely how the distinct pieces of the world , & divided i●ands should be first planted by men , but inhabited by tygers , panthers and beares . how america abounded with beasts of prey , & noxious animals , yet contained not in it that necessary creature , a horse . by what passage those , not onely birds , but dangerou● and ●unwelcome beasts came over : how thereby creatures are there , which are not found in the triple continent ; all which must needs be strange unto us , that hold but one ark , and that the creatures bega● progresse from the mountaines of ararat they who to salve this would make the deluge particular , proceed upon a principle that i can no way grant ; not onely upon the negative of holy scriptures , but 〈◊〉 owne reason , whereby i can make ● probable , that the world was as wel peo●led in the time of noah as in ours , and fifteene hundred yeers to people the world as full a time for them , as foure thousand ●eers since hath beene to us . there are other assertions and common ●enents drawn from scripture , and gene●ally beleeved as scripture ; whereunto , notwithstanding , i would never betray the l●●erty of my reason . it is a paradox to me , ●hat methuselah was the longest liv'd of all the children of adam , and no man will be ●ble to prove it ; when from the processe of the text i can manifest that it is otherwise . that iudas hanged himselfe , there 〈◊〉 no certainty in scripture , though in one place it seemes to affirme it , & by a doubtfull word hath given occasion to translate 〈◊〉 yet in another place , in a more punctu●l● description , it makes it improbable , and ●eemes to overthrow it . that our fathers , ●fter the floud , ●rected the tower of ba●●ll , to preserve themselves against a second ●eluge , is generally opinioned and bele●●ed ; yet is there another intention of theirs expressed in scripture : besides that , it i● improbable , from the circumstance of the place , the plaine in the land of shinar these are no points of faith , and therfor● may admit a free dispute . there are yet others , and those familiarly concluded from the text , wherein ( under favour ) i see n● consequence , as , to prove the trinity from the speech of god , in the plurall number faciamus hominem , let us make man , whic● is but the common stile of princes , & me● of eminency : hee that shall reade one o● his majesties proclamations , may with the same logicke conclude , there be two kings in england . the church of rome confidently prove● the opinion of tutelary angels , from tha● answer wh●n peter knockt at the doore , 〈◊〉 is not hee but his angel ; that is to say , hi● m●ssenger , or some body from him ; fo● so the originall signifies , and is as likely to be the doubtfull families meaning this supposition i once suggested to ● young divine , that answered upon thi● point , to which i remember the francisca● opponent replyed no more , but , that 〈◊〉 ●as a new and no authenticke interpretati●n . these are but the conclusions & fallible ●iscourses of man upon the word of god , ●or such i do beleeve the holy scriptures ; ●et were it of man , i could not chuse butsay ● was the singularest , and superlative piece ●hat hath been extant since the creation ; were i a pagan , i should not refraine the lecture of it ; and cannot but commend the judgement of ptolomy , that thought the ●lcoran of the turks ( i speak without ●rejudice ) is an ill composed piece , con●aining in it vaine and ridiculous errours in ●hilosophy , impossibilities , fictions , and ●anities beyond ▪ laughter , maintained by ●vident and open sophismes , the policy of ignorance , deposition of universities , ●nd banishment of learning , that hath ●otten foot by armes and violence ; this without a blow doth disseminate it selfe ●hrogh the whole earth . t is not unremark●ble what philo first observed , that the law of m●ses continued two thousand ●eares without the least alteration ; where●s , we see , the laws of other common-weales do alter with occasions ; and eve● those that pretended their originall from some divinity , to have vanished withou● trace or memory . i beleeve , besides zoroafter , there were divers that writ befor●moses , who notwithstanding have suffered the common fa●e of time . mens work● have an age like themselves ; and though they out-live their authors , yet have a stin● and period to their duration : this onely is a work too hard for the teeth of time and cannot perish but in the general● flames , when all things shall confesse thei● ashes . i have heard some with deepe sighs lam●nt the lost lines of cicero ; others with as many groanes deplore the combustion● of the library of alexandri● ; for my par● i thinke there be too many in the world and could with patience behold the urne● and ashes of the vatican , could i , with ● few others , recover the perished leaves o●solomon . i would not omit a copy of e●nochs pillars , had they any better autho● than iosephus , or did not relish too muc● of the fable . some men have written more than others have spoken ; pineda●otes more authours in one worke , than ●e necessary in a whole world . of those ●ree great inventions in germany , there ●e two which are not without their in●mmodities , and it is disputable , whether ●ey exceed not their use and commodies . it is not a melancholy utinam of ●ine own , but the desires of better heads , ●●at there were a generall synod ; not to ●●ite the incompatible difference of reli●ion , but , for the benefit of learning , to re●uce it as it lay at first in a few and solid authours ; and to condemne to the fire ●hose swarmes and millions of rapsodies , ●egotten onely to distract and abuse the weaker judgements of scholars , and to ●aintaine the trade and mystery of ty●ographers . i cannot but wonder with what exceptions the samaritanes could ●on●ine their beliefe to the pentateuch , or five bookes of moses . i am ashamed at the rabbinicall interpretation of the jewes , ●pon the old testament , as much as their ●efection from the new : and truely it is ●eyond wonder , how that contemptibl● and degenerate issue of iacob , that are●● devoted to ethnicke superstition , and 〈◊〉 easily seduced to the idolatry of the neighbours , should now in such an obstnate and peremptory beliefe , adhere unt● their owne doctrine , expect impossibilities , and in the face and eye of the churc● persist without the least hope of conversion : this is a vice in them , that were a vertue in us ; for obstinacy in a bad cause , 〈◊〉 but constancy in a good . and herein must accuse those of our religion ; for ther● is not any of such a fugitive faith , such a● unstable beliefe , as a christian ; none tha● doe so oft transforme themselves , not unto severall shapes of christianity and o● the same species , but unto more unnaturall and contrary formes , of jew and mahometan , that from the name of saviou● can conde●cend to the bare terme of prophet ; and from an old beliefe that he is come , to fall to a new expectation of his comming : it is the promise of christ to make us all one flocke ; but how and when the union shall be , is as obscure to me as the last day . of those foure members of religion we hold a proportion , there are i confesse some new additions , yet smal , to those which accrue to our adversaries , and those only drawne from the revolt of pagans , men but of negative impieties , & such as deny christ , but because they ne●er heard of him : but the religion of the ●ew is expresly against the christian , and the mahometan against both ; for the turk , ●n the bulke he now stands , he is beyond ●ll hope of conversion ; if he fall asunder ●here may be conceived some hopes , but ●ot without strong improbabilities . the ●ew is obstinate in all fortunes ; the perse●ution of fifteene hundred yeares hath but ●onfirmed them in their error : they have ●lready endured what soever may be in●licted , and have suffered in a bad cause , ●ven to the condemnation of their ene●ies . persecution is a bad and indirect way ●o plant religion ; it hath beene the un●appy method of angry devotions , not on●y to confirme honest religion , but wick●d heresies , and extravagant opinions . it was the first stone and basis of our faith , ●one can more justly boast of persecutions and glory in the number and valour of martyrs ; for , to speake properly , those are true and only examples of fortitude : those that fetch it from the field , or draw it from the actions of the campe , are not 〈◊〉 truely presidents of valour and audacity and at the best attaine but to some bastard piece of fortitude . if we shall strictly examine the circumstances and requisites which aristotle requires to true and perfect valour , we shall find the name onely in his master alexander , and as little in the roman worthy , iulius caesar ; and if any , 〈◊〉 that easie and active way , have done so nobly as to deserve that name , yet in the passive and more terrible piece those have surpassed , and in a more heroical way may claime the honour of that title . it is not in the power of every honest faith to proceed thus far , or passe to heaven through the flames ; every one hath it not in the ful● measure , nor in so audacious and resolute a temper , as to endure those terrible test● & tryals , who notwithstanding in a peaceable way do truly adore their saviour , and have ( no doubt ) a faith acceptable in the eyes of god : now as all that dye in war are not termed souldiers , so neither can i ●roperly terme all those that suffer in mat●ers of religion martyrs . the councell of constance condemnes iohn husse for an heretique , the stories of his owne party ●ile him a martyr ; it is false divinity if i ●ay he was neither one nor other : there are ●any ( questionlesse ) canonized on earth , ●hat shall never be saints in heaven ; and ●ave their names in histories and marty●ologies , who in the eyes of god are not ●o perfect martyrs as was that wise hea●en , socrates , that suffered on a fundamen●all point of religion , the unity of god , have pityed the miserable bishop that ●uffered in the cause of antipodes , yet can●ot chuse but accuse him of as much madnesse , for exposing his life on such a trifle , ●s those of ignorance and folly that con●emned him . i thinke my cons●●ence will ●ot give me the lie , if i say , there is not a ●an extant that in a noble way feares the ace of death lesse than my selfe , yet from ●●e morall duty i owe to the commande●ent of god , and the naturall respects that i tender unto the conservation of my essence and being , i would not perish upon a ceremony , politicke points , or indifferency : nor is my beliefe of that untractable temper , as not to bow at their obstacles , or connive at matters that are not manifest impieties : the leaven therefore and ferment of all , not onely civill , but religious actions , is wisedome ; without which , to commit our selves to the flames is homicide , and ( i feare ) but to passe through one fire into another . that miracles are ceased i can neither prove , nor absolutely deny , much lesse define the time and period of their cessation ; that they survived christ , is manifest upon record of scripture ; that they out-lived the apostles also , and were revived at the conversion of nations , many yeares after , we cannot deny , if we shall not question those writers whose testimonies we doe not controvert , in points that make for our owne opinions ; therefore that may have some truth in it that is reported by the jesuits , of their miracles in the indies , i could wish it were true , or had any other testimony then their owne pens : they may easily beleeve those miracles abroad , who daily conceive greater at home ; the transinutation of ●hose visible elements into the visible body and blood of our saviour : for the conversion of water into wine , which he wrought in can● , or what the devil would ●ave had him done in the wildernesse , of stones into bread , compared to this , scarce deserves the name of miracle : though ●ndeed , to speake properly , there is not one miracle greater than another , they being the extraordinary effect of the hand of god , to which all things are of an equall facility ; and to create the world as easily as one single creature . for this is also a miracle , not only to produce effects against or above nature , but before nature ; and to create nature as great a miracle as to contradict or transcend her ; we doe too ●arrowly define the power of god , restraining it to our capacities . i hold that god cannot doe all things but sin ; how he could worke contradictions i doe not understand , yet dare not therefore deny . i cannot see why the angels of god should question esdras to recall the time past , if it were beyond his owne power ; or that god should pose mortality in that , which ●e was not able to performe himselfe . i will not say , god cannot , but he will not performe many things , which we plainly affirme he cannot : this i am sure is the mannerliest proposition , wherein notwithstanding i hold no paradox . for strictly his power is the same with his will , and they both with all the rest doe make but one god . but above all things , i wonder how the curiosity of wiser heads could passe that great and indisputable miracle , the cessation of oracles : and in what swoun their reasons lay , to content themselves , and sit down with such far-fetch't and ridiculous reasons as plutarch alledgeth for it . the jewes that can believe the supernaturall solstice of the sun in the dayes of ioshuah have yet the impudence to deny the eclipse , wch every pagan confessed at their death : but for this it is evidentt beyond all contradiction , the devill himselfe confessed it . certainly it is not a warrantable curiosity , to examine the verity of scripture by the concordance of humane history , or ●eeke to confirme the chronicle of hester or daniel , by the authority of megasthenes or herodotus : i confesse i have had an unhappy curiosity this way , till i laughed my selfe out of it with a piece of iustine , where he delivers that the children of israel for being scabbed were banished out of egypt . and truly since i have understood the occurrences of the world , and know in what counterfeit shapes and deceitfull vizzards the time represents on the stage things past i doe beleeve them little more then things to come . some have beene of opinion , and endeavoured to write the history of their owne lives ; wherein moses hath out-gone them all , and left not onely the story of his life , but of his death also . it is a riddle to me , how this story of oracles hath not worm'd out of the world that doubtfull conceit of spirits and witches ; how so many learned heads should so far forget the metaphysicks , and destroy the ladder and scale of creatures , as to question the existence of spirits : for my part i have ever beleeved , and doe now know , that there are witches ; they that doubt of these do not onely deny them , but spirits ; and are obliquely , not consequently , a sort , not of infidels , but atheists . those that to confute their incredulity desire to see apparition , shall questionlesse never behold any , nor have the power ever to be so much as witches ; the devill hath them already in a heresie as capital● as witchcraft , and to appeare to them , were but to convert them : of all the delusions wherewith he deceives mortalitie there is not any that puzleth me more the● the legerdemaine of changeilng ; i doe no● credit those transformations of reasonable creatures into beasts , or that the devil● hath the power to transplant a man into ● horse , who tempted christ ( as a triall of his divinity ) to convert stones into bread i could beleeve that spirits use with man the act of carnality , and that in both sexes● i conceive they may assume , steale , or contrive a body wherein there may bee action enough to content d●crepit lust , or passion to satisfie more active veneries ; yet in both without a possibility of generation : and ●herefore that opinion , that antichrist should be borne of the tribe of dan by conjunction with the devill , is ridiculous , and a conceit fitter for the rabbins then christians . i hold that the devill doth really possesse some men , the spirit of melancholy others , the spirit of delusion others ; that as the devill is concealed and deemed by some , so god and good angels are pretended by others , whereof the late defection of the maid of germany hath left pregnant example . againe , i beleeve that all that use sorceries , incantations , and spels , are not witches , or as we terme them , magicians ; i conceive there is a traditionall magicke , not learned immediately from the devill , but at second hand from his schollers ; 〈◊〉 having once his secret betrayed , are able , and doe empirically practice without his advice , they both proceeding up●n the principles of nature : their actives actively conjoyned to disposed passives , will under any master produce their effects . thus i thinke at first a great part of philosophy was witchcraft , which b●ing afterward derived to another , proved but philosophy , and was indeed n●●●ore but the honest effects of nature : w●●at invented by us is philosophy , learn●● from him is magicke . we doe surely ●we the discovery of many secrets to the discovery of good and bad angels . i could never passe that sentence of paracelsus without an asteriske or annotation ; acce●dens constellatum multa revelat quaerentibus animalia naturae , i. e. opera dei . i do thinke that many mysteries ascribed to our owne inventions , have beene the courteous revelation of spirits ; for those noble essences in heaven beare a friendly regard unto their fellow●natures on earth ; and therefore beleeve that those many prodigies and ominous prognosticks which fore-run the ruines of states , princes , and private persons , are the charitable premonitions of good angels , which more carelesse enquiries terme but the effects of chance and nature . now besides these particular and divided spirits , there may be ( for ought i know ) an universall common spirit to the whole world . it was the opinion of plato , and it is yet the hermeticall philosophers ; if there be a common nature that ●●nties and tyes the scattered and divided individuals into one species , why may there not be one that unites them all ? however , i am sure there is a common spirit that playes within us , yet makes no part of us , and that is the spirit of god , and scintillation of the noble and mighty essence , which is the life and radicall heat of spirits ; and those essences that know not the vertue of the sunnes fire , qu●te contrary to the fire of hell : this is the gentle heat that brooded on the waters , and in sixe dayes hatched the world ; this is that irradiation that dispels the mists of hell , the clouds of horrour , feare , sorrow , and despaire ; and preserves the region of the mind in serenity : whatsoever feeles not the wa●me gale and gentle ventilation of this spirit ( though i feele his pulse ) i dare not say he lives ; for truely without this , to me , there is no heat under the tropick ; nor any light , though i dwell in the body of the sun . as when the labouring sun hath wrought his tracke vp to the top of lofty cancers backe , the icie ocean cracks , the frozen pole thawes with the heat of the celestiall coale ; so when the absent beames begin t' impart againe a solstice on my frozen heart , my winter 's ov'r , my drooping spirits sing , and every part revives into a spring . but if thy quickning beames a while decline , and with their light blesse not this orbe of mine , a chilly frost surprizeth every member , and in the midst of iune i feele december . keepe still in my horizon , for to me , t is not the sun that makes the day , but thee . o how this earthly temper doth debase the noble soule , in this her heavenly place ! whose win●y nature ever doth aspire , to reach the place whence first it tooke its fire . those flames , i feele , which in my heart doe dwe'l , are not thy beames , but take their fire from hell : o quench them all , and let thy light divine be as the sun to this poore orbe of mine : and to thy sacred spirit convert those fires , whose earthy fumes choake my devout aspires . therefore for spirits i am so farre from denying their existence , that i could easily beleeve , that not only whole countreyes , but particular persons have their tutelary , and guardian angels : it is not a new ●pinion of the church of rome , but of py●●agoras and plato ; there is no heresie in 〈◊〉 , and if not manifestly defined in scrip●ure , yet is an opinion of a good and ●holesome use in the course and actions ●f a mans life , and would seeme as an hy●othesis to salve many doubts , whereof ●ommon philosophy affordeth no resolu●●on : now if you demand my opinion ●nd metaphysickes of their natures , i con●esse them very shallow , most of them in a ●egative way , like that of god ; or in a ●omparative , betweene our selves and fel●ow creatures ; for there is in this universe 〈◊〉 staire , or manifest scale of creatures , ri●ing not disorderly , or in a confusion , but with a comely method and proportion : ●etweene creatures of meere existence and ●hings of life , there is a large disproportion of nature ; betweene two plant-animals or creatures of sense , a wider diffe●ence ; betweene them and man , a farre greater : and if the proportion hold on , ●etweene manand angels there should be ●et a greater . we doe not comprehend their natures who retaine the first definition of porphiry , and distinguish them from our selves by immortality ; for before his fall , man also was immortall ; yet must we needes affirme that he had a different essence from the angels : having therefore no certaine knowledge of their natures . it is no bad method of the schooles , whatsoever perfection we find obscurely in our selves , in a more compleate and absolute way to ascribe unto them . i beleeve they have an extemporary knowledge , and upon the first motion of their reason doe what we cannot without study or deliberation ; they know things by their formes , and define by specificall difference , what we describe by accidents and properties ; and therfore probabilities to us may be demonstrations unto them ; that they have knowledge no● onely of the specificall , but numericall formes of ●ndividuals , and understand by what reserved difference each single hypostasis ( besides the relation to its species ) becomes its naturall selfe . that as the soule hath a power to move ●●e body it informs , so there is a faculty 〈◊〉 move any , though informe none ; ours ●pon restraint of time , place , and distance . but that invisible hand that conveyed ●abakkuk to the lions den , or philip to ●zotus , infringeth this rule , and hath a ●e●ret conveyance , wherewith mortality is ●ot aquainted ; if they have that intui●ive ●nowledge , whereby as in reflection they ●ehold the thoughts of one another , i can●ot peremptorily deny but they know a ●reat part of ours . they that to refute the ●nvocation of saints , have deemed that ●hey know not our affaires below , have ●roceeded too farre , and must pardon my ●pinion , till i can truly answer that piece ●f scripture , at the conversion of a sinner all the angels of heaven rejoyce . i cannot with ●hat great father securely interpret the ●orke of the first day , fiat lux , to the cre●tion of angels , though ( i confesse ) there ●s not any creature that hath so neare a ●lympse of their nature , as light in the ●unne and elements , while we stile a bare ●ccident , but where it subsists alone , a spi●tuall substance , and may be an angel : in briefe , conceive light invisible , and that i● a spirit , those are certainely the magisteriall and master-pieces of the creature the flower ( or as we may say ) the best part of nothing actually existing what we are but in hopes , & probabilities we are only the amphibious piece betwee● a corporall and spirituall essence , that middle forme that linkes those two together and makes good the method of god & nature , that jumps not from extreames , bu● unites the incompatible distances by som● middle and participating natures ; that w● are the breath and similitude of god , it i● indisputable , & upon record of holy scripture , but to call our selves a microcosme ▪ or little world , i thought it only a pleasan● trope of rhetorick , till my neare judgment and second thoughts told me there was ● reall truth therein : for first we are a rud● masse , and in the ranke of creatures , which onely are , and have a dull kind of being not yet priviledged with life , or preferre● to sense or reason ; next we live the life o● plan●s , the life of animals , the life of men and at last the life of spirits , running on i●●ne mysterious nature : those five kinds of ●xistences which comprehend the crea●ures not onely of the world , but of the universe ; this is man the great and true amphibium , whose nature is disposed to ●ive not only like other creatures in divers ●lements , but in divided and distinguished worlds ; for though there be but one to sens● , ●here are two to reason ; the one visible , the other invisible , whereof moses seemes to ●ave left description , and of the other so obscurely , that some parts thereof are yet 〈◊〉 controversie ; & truely for the last chap●er of genesis , i must confesse a great deale of obscurity , though divines have to the ●ower of humane reason endeavoured to make all goe in a literall meaning , yet ●hose allegoricall interpretations are also ●robable , & perhaps the mysticall method of moses bred up in the hieroglyphicall schooles of the egyptians . now for the immaterial world me thinks we need not wander so farre as the first moveable , for even in this material fabrick the spirits walke as freely exempt from the ●ffection of time , place , and motion , as beyond the extreamest circumference : do● but extract from the corpulency of bodies or resolve things beyond their first matter and you discover the habitation of angels , which if i call the ubiquitary , and omnipresent essence of god , i hope i sha●● not offend divinity ; for before the creation of the world god was really al● things . for the angels he created no ne● world , or determinate mansion , and therefore they are every where , where his essence is , and doe live at a distance even i● himselfe : that god made all things fo● man , is in some sens● true , yet not so farr● as to subordinate the creation of those pu●rer creatures to ours , though as ministring● spirits they doe , and are willing to fulfil● the will of god in these lower and sublu●nary affaires of man ; god made all thing● for himselfe , and it is impossible he shoul● make them for any other end then hi● owne glory ; it is all he can receive , and al● that is without himselfe , for honour being an externall adjunct , and in the hono●er , rather then in the person honoured , 〈◊〉 was necessary to make a creature , from whom hee might receive this homage , and that is in the other world angels , in this it is man , which when we neglect wee forget the very end of our creation , and may justly provoke god , not onely to repent that he hath made the world , but that hee hath sworne ●hat he would not destroy it . that ●here is but one world , is a conclusion of faith . aristotle with all his philosophy hath not beene able to prove it ; and as weakly that the world was eternall ; that dispute much troubled the pen of the ancient philosophers , but moses decided that question , and salved all with a new terme of creation , a production of something out of nothing , and that is whatsoever is opposite to something more exactly , that which is truely contrary unto god , for he ●●nely is , all other have an existence , with depending , and are something but by di●tinction . the whole creation is a mystery , and ●articularly that of man , at the blast of his mouth were the rest of the creatures made ●nd at his bare word they started out of nothing : but in the frame of man ( as the text describes it ) he played the sensible operator , and seemed not so much to create , as make him ; when he had separated the materials of other creatures , there consequently resulted a forme and soule , but having raised the wals of man , he was driven to a second and harder creation of a substance like himselfe , an incorruptible and immortall soule . for the two asser●ions we have in philosophy , and opinion of the heathens , the flat affirmative of plato , and not a negative from aristotle : there is another scruple cast in by divinity ( concerning its production ) much disputed in the germane auditories , and with that indifferency and equality of arguments , as leave the controversies undetermined . i am not of paracelsus minde , that boldly delivers a receipt to make a man without conjunction , yet cannot but wonder at the multitude of heads that doe deny traduction , having no other argument to confirme their beliefe , then that rhetorical● sentence , and antanaclasis of augustine , cre●ando infunditur , infundendo creatur , either opinion will stand well enough with religion , yet i should rather incline to this , did not one objection haunt me , not wrung from speculations and subtilties , but from common sense , and observation , not pickt from the leaves of any other , but bred amongst the weeds and tares of mine owne braine . and this is a conclusion from the equivocall and monstrous production in the copulation of man with beast ; for if the soule of man be not transmitted and transfused in the seed of the parents ; why are not those productions meerely beasts , but have also an impressure and tincture of reason in as high measure as it may demonstrate it selfe in those improper organs ? nor truly can i reasonably deny , that the soule in this her sublunary estate , is wholly inorganicall , but that for the performance of her ordinary actions , is required not onely a symmetry and proper disposition of organs , but a crasis and temper correspondent to its operation ; yet is not this masse of flesh and visible structure the instrument and proper corps of the soule , but rather of sense , and that the nearer ubi of reason . in our study of anatomy there is a masse of mysterious philosophy , and such as reduced the very heathens to divinity ; yet amongst all those rare discoveries , and curious pieces , i find in the fabricke of man , i doe not so much content my selfe , as in that i find not any proper organ or instrument for the rationall soule ; for in the braine , which we terme the seate of reason , there is not any thing of moment more then i can discover in the crany of a beast . thus we are men , and we know not how , there is somthing in us , that can be without us , and will be after us , though it is strange that it hath no history , what it was before us , nor cannot tell how it entred in us . now for the wals of flesh , wherein the soule doth seeme to be immured before the restauration , it is nothing but an elementall composition , and a fabricke that may fall to ashes ; all flesh is grasse , is not onely metaphorically , but literally true , for all those creatures we behold , are but the herbes of the field , digested into flesh ●n them , or more remotely carnified in our selves . nay further , we are what we ●ll abhorre , anthropophagi and cannibals , devourers not onely of men , but of our ●elves ; and that not in an allegory , but a ●ositive truth ; for all this masse of flesh which we behold , came in at our mouthes : ●his frame we looke upon , hath beene up●n our trenchers . in briefe , we have de●oured our selves . i cannot beleeve that wisdome of pythagoras did ever positively , ●nd in a literall sense , affirme his metem●suchosis , or impossible transmigrations of the soules of men into beasts : of all metamorphoses or transmigrations , i beleeve ●nely one , that is of lots wife , for that of nebuchadnezzar proceeded not so farre ; ●n all others i conceive there is no further ●erity then is contained in their implicite ●ense and morality : i beleeve that the whole frame of a beast doth perish , and is ●eft in the same state after death , as before ●t was materialled unto life ; that the sou●●● of men know neither contrary nor 〈◊〉 ●ruption , that they subsist beyond 〈…〉 , and outlive death by the 〈…〉 their proper natures , and without a miracle ; that the soules of the faithfull , as they leave earth , take possession of heaven : tha● those apparitious , and ghosts of departed persons are not the wandring soules o● men , but the unquiet walkes of devils● prompting and suggesting us unto mischiefe , bloud , and villany , instilling and stealing into our hearts ; that the blessed spirits are not at rest in their graves , bu● wander solicitous of the affaires of the world ; that those phantasmes appeare often , and doe frequent cemiteries , charnell houses , and churches , it is because those are the dormitories of the dead , where the devill like an insolent champion holds with pride the spoiles and trophies of his victory in adam . this is the dismall conquest we all deplore , that makes us often cry , o adam quid fecisti ? i thanke god i have not those strait ligaments , or narrow obligations to the world , as to dote on life , or be convulst and tremble at the name of death . not that i am insensible of the dread and horrour thereof , or by raking into the bow●ls of the deceased , continuall sight of anatomies , skeletons , or cadaverous reliques , like vespilloes , or grave-makers , i am become stupid , or have forgot the apprehension of mortality , but that marshalling of the horrours , and contemplating the extremities thereof , i find not any therein able to daunt the courage of a man much lesse a resolved christian , and therefore am not angry at the errour of our first parents , or unwilling to beare a part of this common fate ; and like the best of them to dye , that is , to cease to breathe ; to take a farewell of the elements , to be a kind of nothing for a moment , to be within one instant a spirit : when i take a full view and circle of my selfe , but with this reasonable moderator , and equall piece of justice , death , i doe conceive my selfe the miserablest person extant , were there not another life that i hope for , all the vanities of the world should not intreat a moments breath from me ; could the devill worke my beliefe to imagine i could never die , i would not out-live that very thought , i have so abject a thought of this common way of existence , this retaining to the sun and elements , i cannot thinke this to be a man , or to live according to the dignity of my nature , in expectation of a better ; i can with patience embrace this life , yet in my best meditations do often desire death , i honour any man that contemnes it , nor can i love any that is afraid of it ; this makes me naturally love a souldier , and honour those tattered and contemptible regiments that will dye at the command of a sergeant . for a pagan there may be some motives to be in love with life , but for a christian to be amazed at death , i see not how he can escape this dilemma , that he is too sensible of this life , or carelesse of the life to come . some divines count adam 30. years old at his creation , because they suppose him created in the perfect age & stature of man ; & surely we are all out of the computation of our age , every man is some moneths elder then he bethinkes him ; for we live , move , and have a being , and are subject to the actions of the elements , and the malice of diseases in that other world , the ●ruest microcosme , the wombe of our mo●her : for besides that generall and common existence that we are conceived in our chaos , and whilst we sleepe within the bosom of our causes , we enjoy a being ●nd life in three distinct worlds , wherein we receive most manifest gradations : in ●hat obscure world and womb of our mo●her , our time is short , computed by the moone ; yet longer then the dayes of ma●y creatures that behold the sunne , our ●elves being not yet without life , sense , and reason ; the manifestation of its actions , it awaits the opportunity of ob●ects ; and seemes to live there but in its ●oote and soule of vegetation , entring af●erwards upon the scene of the world , we ●rise up and become another creature , performing the reasonable actions of man , and obscurely manifesting that part of divinity in use , but not in complement and perfection , till we have once more cast our secondine , that is , this flough of flesh , and are delivered into the last world , that ●s , that ineffable place of saint paul , that ●bi of spirits . the smattering that i have of the philosophers stone , which is nothing else but the perfectest exaltation o● gold , hath taught me a great deale of divinity , and instructed my beliefe , how tha● immortall spirit and incorruptible substance of my soule may lie obscure , and sleepe within this house of flesh . thos● strange and mysticall transmigrations tha● i have observed in silkewormes , turned my philosophy into divinity . there is i● these workes of nature , which seeme to puzzle reason , something divine , and hat● more in it then the eye of a common spectator doth discover . i am naturally bashfull , nor hath conversation , age , or travell , beene able to effront or harden me yet i have one part of modesty , which i have seldome discovered in another that is , to speake truely . i am not s● much afraid of death , as ashamed thereof to the very disgrace and ignominy of ou● natures , that in a moment can so disfigur● us that our nearest friends , wife , & children stand afraid and stare at us . the birds and beasts of the field that before i● a naturall feare obeyed us , forgetting allegiance begin to prey upon us ; this very ●nceit hath in a tempest disposed and left ●e wisling to be swallowed up in the a●ysse of waters , wherein i had perished , ●s●ene , unpityed , without wondring eyes , ●ares of pity , lectures of mortality , and one had said , quantum mutatus ab illo ! ●ot that i am ashamed of the anatomy ●f my parts , or can accuse nature for play●●g the bungler in any part of me , or my ●wne vitious life for contracting any ●●amefull disease upon me , whereby i ●ight not call my selfe as wholesome a ●orsell for the wormes as any . some up●n the courage of fruitfull issue , wherein , ●s in the truest chronicle , they seeme to ●utlive themselves , can with greater pati●nce away with death . this conceit and ●ounterfeit subsisting in our progenies ●eemes to me a meere fallacy , unworthy the desir●s of a man , that can but con●eive a thought of the next world ; who , ●n a noble ambition , should desire to live ●n his substance in heaven . and therefore at my death i meane to take a totall ●diew of the world , not caring for a monument , history , or epitaph , not so muc● as the bare memory of my name to b● found anywhere but in the universall register of god : i am not yet so cynicall , a● to approve the testament of diogenes , no● doe altogether allow that rodomantado o●lucian . — coelo tegitur , qui non habet urnam . he that unburied lies , wants not a herse , for unto him a tombe's the universe . but commend in my calmer judgement those ingenuous intentions that desire to sleep by the urnes of their fathers , an● strive to goe the nearest way unto corruption . i doe not envy the temper of crowes ▪ nor the numerous and weary dayes of ou● fathers before the floud . if their be any truth in astrology , i may outlive a jubile , as yet i have not seene one revolution o●saturne , nor have my pulse beate thirty yeares , and excepting one , have seene the ashes , and left under ground , all the king● of europe , have beene contemporary to three emperours , foure grand signiours ▪ and as many popes ; me thinkes i have out-lived my selfe , and begin to be weary of the same , i have shaken hands with de●ight in warm bloud and canicular dayes , ● perceive i doe participate the vices of ●ge , the world to me is but a dreame , or mock-show , and we all therein but pan●alones or antickes to my severer con●emplation . it is not , i confesse , an unlawfull pray●r to desire to surpasse the dayes of our saviour , or wish to out-live that age wherein he thought fittest to dye , yet , if ( as divinity affirmes ) there shall be no gray haires in heaven , but all shall rise in the perfect state of men , we doe but out●ive those perfections in this world , to be ●ecalled by them , by a greater miracle in the next , and run on here but to retrograde hereafter . were there any hopes to out●ive vice , or a point to be super-annated from sin , it were worthy on our knees to ●mplore the age of methuselah . but age doth not rectifie , but incurvate our natures , ●urning bad dispositions into worser ha●its , and ( like diseases ) bring on incura●le vices ; for every day , as we grow weake ●n age , we grow strong in sinne , and the number of our dayes doth but make o●● sinnes innumerable . the same vice committed at sixteene , is not the same , thoug● it agree in all other circumstances , at forty but swels and doubles from the circumstance of our ages , wherein besides the constant and inexcusable habit of transgressing , it hath the maturity of our judgement to cut off pretence unto excuse o● pardon : every sinne , the oftner it is committed the more it acquireth in the quality of evill ; as it succeeds in times , so it proceeds into degrees of badnesse , for as they proceed they ever multiply , and like figure● in arithmeticke , the last stands for mor● then all that went before it : the course an● order of my life , would be a very death to● others : i use my selfe to all dyets , humours● ayres , hunger , th●rst , cold , heat , want plenty , necessity , dangers , hazards ; when i am cold , i cure not my selfe by heate when sicke , not by physicke , those tha● know how i live , may justly say , i regar● not life , nor stand in feare of death ; i am much taken with two verses of lucan , sinc● i have beene able not onely as we doe a● schoole , to construe , but understand it : victurosque dei celant ut vivere durent , felix essemori . so are we all deluded , vainely searching wayes , to make us happy by the length of dayes , for cunningly it makes protract the breath the gods conceale the happinesse of death . there be many excellent straines in ●hat poet , wherewith his stoicall genius ●ath liberally supplyed him ; and truly ●here are singular pieces of philosophy of zeno , and doctrine of the stoickes , which i perceive , delivered in a pulpit , passe for current divinity , yet herein are they ex●reame that can allow a man to be his own assassine , and so highly extoll the end of cato , this is indeed not to feare death , but ●et to be afraid of life . it is a brave act of ●alour to contemne death , but where life ●s more terrible then death , it is then the ●ruest valour to dare to live , and herein religion hath taught us a noble example : for all the valiant acts of curtius sc●vola ▪ or godrus ▪ doe not parallel or match tha● one of iob ; and sure there is no torture to the rack of a disease , nor any poneyar● in death it selfe like those in the way o● prologue unto it . emorinolo , sed me esse mortuum nihil curo● i would not dye , but care not to be dead were i of caesars religion i should be o● his desires , and wish rather to be torture● at one blow , then to be sawed in peeces by the grating torture of a disease . now be●sides this literall positive kinde of death there are others whereof divines mak● mention , and those i thinke , not meerely metaphoricall , as mortification , dyin● unto sinne and the world ; therefore i say every man hath a double horoscope , on● of his humanity , his birth ; another o● his christianity , his baptisme , and from this doe i compute or calculate my nativity , yet not-reckoning of those horae com● bustae , and odde dayes , or esteeming my selfe any thing , before i was my saviours and inrolled in the register of christ whosoever enjoyes not this life , i coun● him but an apparition , though he wear●●●out him the sensible affection of the ●●sh . in those morall acceptions , the way be immortall is to dye daily , nor can ●hinke that i have the true theory of ●●ath , when i contemplate a skull , or ●●hold a skeleton , which those vulgar ●aginations cast upon it ; i have there●●re enlarged that common memento ●ori , into a more christian memoran●m , memento quatuor novissima , those ●ure inevitable points of us all , death , ●udgement , heaven , and hell . neither ●d the contemplations of the heathens ●st in their graves , without a further ●ought of radamanth or some judiciall ●●oceeding after death , but in another ●ay , and upon suggestion of their natu●ll reasons . i cannot but marvaile from ●hat sibyll or oracle they stole the pro●hesie of the worlds destruct on by fire , ●r whence lucan learned to say , ●omunis mundo superest rogus , ossibus astr● misturus . — 〈…〉 wherein our bones with starres shall make one pire . i beleeve the world growes neare it● end , and yet is neither old nor decayed nor will ever perish upon the ruines o● its owne principles . as the worke o● creation was above nature , so its ad●versary , annihilation , without whic● the world hath not its end . now wha● force should be able to consume it , thu● farre without the breath of god , whic● is the truest consuming flame my philosophy can informe me ? i beleeve tha● there went not a minute to the world creation , nor shall there goe to its de●struction ; those fix daies so punctually described , make not to me one moment , but rather seeme to manifest the method and idea of the great worke o● the intellect of god , then the manne● how he proceeded in its operation . ● cannot dreame that there should be a● the last day any judiciall proceeding , o● calling to the barre , as indeed the scripture seemes to imply , and the litera●●ommentators doe conceive : for un●eakeable mysteries in the scriptures ●e often delivered in a vulgar and illu●rative way , and being written unto ●an , are delivered , not as they truely ●e , but as they may be understood , ●herein notwithstanding the different ●terpretations according to different ●●pacities they may stand firme with ●ur devotion , nor be any way prejudi●all to each single edification . now to ●etermine the day and yeare of this invitable time , is not onely convincible ●nd statute madnesse , but also manifest ●npiety ; how shall we interpret elias●000 . yeares , or imagine the secret ●ommunicated to the rabbi , which god hath denyed to his angels ? it had beene an excellent quaere , to ●ave posed the devill of delphos , and ●ust needes have forced him to some ●range amphibology ; it hath not onely ●●ocked the predictions of sundry a●●rologers in ages past , but the philoso●hy of many melancholy heads , in the ●resent , who neither understanding reasonable things past , nor present , pretend a knowledge of things to com● heads ordained onely to manifest the incredible effects of melancholy , an● to fulfill old prophesies , rather then b●●uthour of new . [ in those daies there shall come wa● and rumours of wars ] to me seemes n● prophesie , but a constant truth , in a● times verifyed since it was first pro●nounced : there shall be signes in the moone and starres , how comes he the● like a theefe in the night , when he give an item of his comming ? that commo● signe drawn from the revelation of an● tichrist , the philosophers stone in divi●ity , for the discovery and inventio● whereof , though there be prescribe● rules , and probable inductions , ye● hath no man attained the perfect discovery thereof . that generall opinion tha● the world growes neare at an end , hat● possessed al ages past as nearely as ours● i am afraid that the soules that now de●part , cannot escape the lingring expo● stulation of the saints under the altar 〈◊〉 domine ? how long , o lord ? ●nd groane in the expectation of the ●reat jubilee . this is the day that must ●ake good the great attribute of gods ●ustice , that must reconcile those unan●●erable doubts that torment the wisest ●nderstandings , and reduce those seem●g inequalities , and respective distribu●●ons in this world , to an equality and ●●compensive justice in the next . this is that one day , that shall include ●nd comprehend all that went before it , ●herein as in the last scene , all the 〈◊〉 must enter to compleat and make ●p the catastrophe of this great piece . ●his is the day , who●e onely memory ●ath power to make us honest in the ●arke , and to be vertuous without a ●itnesse . ipsa sui pretium virtus sihi , that ●ertue is her owne reward , is but a cold ●rinciple , and not able to maintaine our ●ariable resolutions in a constant and ●etled way of goodnesse . i have practi●ed that honest artifice of seneca , and ●my retired and solitary imaginations , ●o detaine me from the foulenesse of vice , have fancyed to my selfe the presence of my deare and worthyest friend before whom i should lose my head , rather then be vicious , yet herein i foun● that there was nought but morall honesty , and this was not to be vertuous fo● his sake who must reward us at the la●● day . i have tryed if i could have reached that great resolution of his , to be honest without a thought of heaven o● hell ; and indeed i found upon a natural inclination , and inbred loyalty unto vertue , that i could serve her without a li● very , yet not in the resolved venerabl● way , but that the frailty of my nature upon an easie temptation , might be induced to forget her . the life therefor● and spirit of all our actions , is the resu●●rection , and stable apprehension . tha● our ashes shall enjoy the fruit of our p●ous endeavours ; without this , all religion is a fallacy ; and those impieties o●lucian and euripedes , are no blasphe● mies , but subtile verities , and atheist have beene the only philosophers . ho● shall the dead arise ? is no question o● my faith , to beleeve onely possibilities , ●s not faith , but meere philosophy , many things are true in divinity , which ●are neither inducible by reason , nor confirmable by sense , and many things in philosophy confirmable by sense , yet not inducible by reason . thus it is impossible by any solid or demonstrative reasons to perceive a man to beleeve the conversion of the needle to the north ; though this be possible , and true , and easily credible , upon a single experiment of the sense . i beleeve that our estranged and divided ashes shall unite againe , that our separated dust after so many pilgrimages and transformations into the parts of minerals , plants , animals , elements , shall at the voyce of god returne into their primitive shapes , and joyn againe to make up their primary and predestinate formes . as at the creation , there was a separation of the confused masse into its species ; so at the destruction thereof shall be a separation into its distinct individuals . as at the creation of the world , all that distinct species that we behold , lay involved in one masse , till the fruitfull voyce of god separated this united multitude into its severall species : so at the last day , when those corrupted reliques shall be scattered in the wildernesse of formes , and seeme to have forgot their proper habits , god by a powerful voyce shall command them b●cke into their proper shapes , and cal them out by their single and individuals : then shall appeare the fertility of adam , and the magicke of that sperme that hath dilated into so many millions ; what is made to be immortall , nature cannot , nor will the voyce of god destroy . those bodies that we behold to perish , were in their created natures , immortall , and liable unto death but accidentally , and upon forfeit , and therefore they owe not that naturall homage unto death , as other bodies doe , but may be restored to immortality with a lesser miracle , as by a bare and easie revocation of course returne immortall . i have often beheld as a miracle , that artificiall resurrection and vivification of mercury , how being mortified in a thousand shapes , it assumes againe its owne , and returnes into its numericall selfe . let us speake naturally , and as philosophers , the formes of alterable bodies in those sensible corruptions perish not ; nor as we imagine , wholly quit their mansions , but retire and contract themselves into those secret and unaccessable parts , where they may best protect themselves against the action of their antagonists . a plant or vegetable consumed to ashes , to a contemplative and schoole philosopher seemes utterly destroyed , and the forme to have taken his leave for ever : but to a subtile artist the formes are not perished , but withdrawn into their combustible part , where they li● secure from the action of that devouring element . this i make good by experience , and can from the ashes of a plant revive the plant , and from its cinders r●cal it to its stalk and leaves again . what the art of man can doe in these inferiour pieces , what blasphemy is it to imagine the finger of god cannot doe in those more perfect and sensible structures ? this is that mysticall philosophy , from whence no true scholler becomes an atheist , but from the visible effects of nature , grows up a real divine , and beholds not as in a dreame , as ezekiel , but in an ocular and visible object the types of his resurrection . now , the necessary mansions of our restored self , are these two contrary incompatible places we call heaven and hell ; to define them , or strictly to determine what and where these are , surpasseth my divinity . that elegant saint , which seemed to have a glimpse of heaven , hath left but a negative description thereof ; which neither eye hath seene , nor eare hath heard , nor can enter into the heart of man ; he was translated out of himselfe to behold it , but being returned into himselfe could not expresse it . saint iohns description by emeralds , chrysolites , and precious stones , is too weake to expresse the materiall heaven we behold . briefely therefore , where the soule hath the full measure , and complement of happinesse , where the bound●esse appetite of the spirit remaines compleatly satisfied , that it can neither desire addition nor alteration ; that i thinke is truly heaven : and this can onely be in the enjoyment of that essence , whose infinite goodnesse is able to terminate the desires of it selfe , and the unsatiable wishes of ours ; where ever god will thus manifest himselfe , there is heaven , though within the circle of this sensible world . thus the sense of man may be in heaven anywhere within the limits of his owne proper body , and when it ceaseth to live in the body , it may remaine in its owne soule , that is its creator . and thus we may say that saint paul , whether in the body , or out of the body , was yet in heaven . to place it in the empyriall , or beyond the tenth sphere , is to forget the worlds destruction ; for when this sensible world shall be destroyed , and shall then be here as it was there , an empyriall heaven , a quasi vacuitie , when to aske where heaven is , is to demand where the presence of god is , or where we have the glory of that happy vision . moses that was bred up in all the learning of the egyptians , committed a grosse absurdity in philosophy when with the eyes of flesh he desired to see god , and petitioned his maker , that is truth it selfe , to contradiction . those that imagine heaven and hell neighbours , and conceive a vicinity betweene those two extreames , upon consequence of the parable , where dives discoursed with lazarus in abrahams bosome , doe too gros●ely conceive of those glorified creatures , whose eyes shall easily out-see the sunne , and behold without a perspective , the extreamest distances : for if there shall be in our glorified eyes , the faculty of sight and reception of objects , i could thinke the visible species there to be in as unlimitable a way as now the intellectuals . i grant that two bodies placed beyond the tenth spheare , or in a vacuity , according to a●istotles philosophy , could not behold each other , because there wants a body or medium to have and transport the visible rayes of the object unto the sense , but when there shall be a generall defect of either medium to convey , or light to prepare and dispose that medium , and yet a perfect vision , we must suspend the rules of our philosophy , and make all good by a more absolute piece of opticks . i cannot tell how to say that fire is the essence of hell , i know not what to make of purgatory , or conceive a flame that can neither prey upon , nor purifie the substance of a soule ; those flames of sulphure mentioned in the scriptures , i take not to be understood of this present hell , but of that to come where fire shall make up the complement of our tortures , and have a body or subject wherein to manifest its tyranny : some who had the honor to be text . in divinity , are of opinion it shall be the same specificall fire with ours . this is hard to conceive , yet can i make good how even that may prey upon our bodies , and yet not consume us : for in this materiall world , there are bodies that passed invincible in the powerfullest flames , and though by action of the fire they fell into ignition and liquation , yet will they never suffer a destruction : i would know how moses with an actuall fire calcind , or burnt the golden calfe into powder : for that mysticall mettle of gold , whose solary and celestiall nature i adore , exposed unto the violence of fire , growes only hot and liquifies , but consumeth not : so when the consumable and volatile pieces of our bodies shall be refined into a more impregnable and fixed temper like gold , though they suffer from the action of the flames , they shall never perish , but lie immortall in the armes of fire . and surely if this frame must suffer onely by the action of this element , there will many bodies escape , and not onely heaven , but earth will not be at an end , but rather a beginning ; for at present it is not earth , but a composition of fire , water , earth , and aire ; but at that time ●poyled of those ingredients , it shall ap●eare in a substance more like it selfe , its ashes . philosophers that opinioned the worlds destruction by fire , did never dreame of annihilation , which is beyond the power of sublunary causes ; for the ●ast and proper action of that element is ●ut vitrification , or a reduction of a body ●nto glasse , and therefore some of our chymicks factiously affirme ; yea , and ●rge scripture for it , that at the last fire all shall be crystallized and reverbera●ed into glasse , which is the utmost action of that element . nor need we feare ●his terme annihilation , or wonder that god will destroy the workes of his creation : for man subsisting , who is , and then truly appeares a microcosme , the world cannot be said to be destroyed . for the eyes of god ▪ and perhaps also of our glorified selves , shall as real●y behold and contemplate the world in ●ts epitome or contracted essence , as ●ow it doth at large in its dilated substance . in the syen of a plant to the eyes of god , and to the understanding of man , there exist , though in an invisible way , the perfect leaves , flowers , and fruit thereof : for things that a●e in poss● to the sense , are actually existent to the understanding . thus god beholds all things , who contemplates as fully his workes in their epitome , as in their full volume , and beheld as amply the whole world in that little compendium of the sixth day , as in the scattered and dilated pieces of those five before . men commonly set ●orth the torments of hell by fire , and the extremity of corporall afflictions , and describe hell in the same method that mahomet doth heaven . this indeed makes a noyse , and drums in popular eares : but if this be the terrible piece thereof , it is not worthy to stand in diameter with heaven , whose happinesse consists in that part that is best able to comprehend it , that immortall essence , the translated divinity of god , the soule . i thanke god , and with joy i mention it , i was never afraid of hell , nor never grew pale at the description of that place ; i have so fixed my contemplations on heaven , that i have almost forgot the idea of hell , and am afraid rather to lose the joyes of heaven , then endure the misery of hell ; to be deprived of them is a perfect hell , and needes me thinkes no addition to compleat our afflictions ; that terrible ●erme hath never detained me from sin , nor doe i owe any good action to the name thereof : i feare god , yet am not afraid of him , his mercies make me ashamed of my sinnes , before his judgments afraid thereof : these are the forced and ●econdary method of his wisdom , which ●e useth but as the l●st remedy , and upon provocation , a course rather to detaine the wicked , then to incite the god●y to his worship . i cannot thinke there was ever any scared into heaven , they go the fairest way to heaven , that would serve god without a hell , other mercinaries that crouch unto him in feare of ●ell , though they terme themselves the servants , are indeed but the slaves of the almighty : and to be true and speak my soule , when i survey the occurrences of my life , and call into account the finger of god , i can perceive nothing but an abysse and masse of mercies , either in generall to mankind , or in particular to my selfe , and whether out of the prejudice of my owne affections , or an inverting and partiall conceit of his mercies , i know not , but those which others terme crosses , afflictions , judgements , misfortunes , to me who enquire farther into them then visible effects , they both appeare , and in effect have ever proved the secret and dissembled favours of his affection . it is a singular piece of wisedome to apprehend truely , and without passion the worke of god , and so well to distinguish his justice from his mercy , as not miscall those noble attributes ; yet it is likewise an honest piece of logick , to dispute and argue the proceedings of god , as to distinguish even his judgements into mercies . for god is mercifull unto all , because to the worst , that the best deserve , and to say he punisheth none in ●his world , though it be a paradox , is no absurdity . to one that hath committed murther , if the judge should say , onely ordaine a fine , it were a madnesse to call this punishment , and to repine at the sentence , rather then admire the clemency of the judge . thus our offences being mortall , and deserving not onely death , but damnation , if the goodnesse of god be content to tra●verse and passe them over with a losse , misfortune , or disease ; what phrensie were it to terme this a punishment , ra●her than an extremity of mercy , to ●groane under the rod of his judgements , rather then admire the scepter of his mercies ? therefore to adore , honour , and admire him , is a debt of gratitude due from the obligation of our nature , ●states , and conditions , and with these thoughts , he that knows them best , will not deny that i adore him ; that i obtain heaven , and the blisse thereof , is accidentall , and not the intended worke of my devotion , it being a felicity i can neither thinke to deserve , nor scarse in modesty to expect . for these two ends of us all , either as rewards , or punishments , are mercifully ordained , and disproportionally disposed unto our actions , the one being farre beyond our deserts , the other so infinitely below our demerits ▪ there is no salvation to those that beleeve not in christ , that is , say some since his nativity , and as divinity affirmeth before also , which makes m● much apprehend the end of those honest worthies and philosophers which dyed before his incarnation . it is hard to place those soules in hell whose life doth teach us vertue on earth ; me thinks amongst those many subdivisions of hel● there might have beene one limbo left for those : what strange vision will it be to see their poeticall fictions converted into verities , and their imagined and fancyed furies , into reall devils ? how strange to them will sound the history of adam , when they shall suffer for him they never heard of ? when they that derive their genealogy from the gods , shall know they are the unhappy issue of sinfull man ? it is an insolent part of reason to controvert the works of god , or question the justice of his proceedings ; could humility teach others , as it hath instructed me , to contemplate the infinite and incomprehensible distance betwixt the creator and the creature , or did we seriously perpend that one principle of saint paul , shall the vessell say to the potter , why hast thou made me thus ? it would prevent the arrogant disputes of reason , nor would we argue the definitive sentence of god , either in heaven or hell . men that live according to the right rule and law of reason , live but in their owne kind , as beasts doe in theirs ▪ who justly obey the prescript of their natures , and therfore cannot reasonably demand a reward of their actions as only obeying the naturall dictates of their reasons . it will therefore , and must at last appeare , that all salvation is through christ ; which verity i feare those great examples of vertue must confirme , and make it good , how the perfectest actions of earth have no title or claime unto heaven : nor truely doe i thinke the lives of these or of any other were ever correspondent or in all points conformable unto their doctrines ; it is evident that aristotle transgressed the rule of his own ethicks ; the stoicks that condemne passion , and command a man to laugh in phalaris his bull ; could not indure without a groan , a fit of the stone or collicke . the scepticks that affirme they knew nothing , even in that opinion confute themselves , and thought they knew more then all the world . diogenes i hold to be the most vaine-glorious man of his time , and more ambitious in refusing all honours , then alexander in rejecting none . vice and the devill put a fallacy upon our reasons , and provoking too hastily to run from it , entangle and profound us deeper in it . the duke of venice , that yearely weds himselfe unto the sea , by casting thereinto a ring of gold , i will not argue of prodigality , because it is a solemnity of good use and consequence in the state . but the philosopher that threw his money into the sea to avoid avarice , was a notorious prodigall . there is no road or ready way to vertue , it is not an easie point of ●●rt to dis-intangle our selves from this ●iddle , or web of sin : to perfect vertue , ●s to religion , there is required a pano●●lia or compleate armour , that whilst we lye not at a close ward against one ●vice we lye open to another : and indeed wiser discretions that have the ●●hred of reason to conduct them , offend without a pardon ; whereas under heads may stumble without dishonour . there goe so many circumstances to piece up one good action , that t is a lesson to be good , and we are forced to be vertuous by the booke . againe , the practice of men holds not an equall pace , yea , and often runnes counter to their theory ; we naturally know what is good , but naturally pursue what is evill : the rhetoricke wherewith i perswade another , cannot perswade my selfe : there is a depraved appetite in us , that will with patience heare the learned instructions of reason ; but yet performe no farther then agrees to its own irregular humor . in briefe , we all are monsters , that is , a composition of man and beast , wherei● we must indeavour to be as the poets fancy that wise man chiron , that is , to have the region of man above that o● be●st , and sense to fit but at the foot o● reason . lastly , i doe desire with god ▪ that all , but yet affirme with men , that few shal know salvation , that the bridge is narrow , the passage strait unto life , ye● those who doe confine the church o● god , either to particular nations , churches , o● families , have made it far narrower then ever our saviour meant it . 〈◊〉 beleeve many are saved , who to man● seeme reprobated , and many are reprobated , who in the opinion and sentence of man stand elected ; there will appeare at the last day , strange , and unexpected examples , both of his justice and mercy , and therefore to desire either , is folly in man , and insolency even in the devils ; those acute and subtill spirits cannot divine in all their sagacity , who sha●● be saved , which if they could prognosticate , their labour were at an end ; no● need they compasse the earth , seeking whom they may devoure . those who upon rigid application of the law , sentence solomon unto damnation , condemn not only him , but themselves , and the whole world ; for by the letter , and written word of god , we are without exception in the state of death , but there is a prerogative of god , and an arbitra●y pleasure above the letter of his owne law , by which alone we can pretend unto salvation , and through which solomon might be as easily saved as those who condemne him . the number of those who pretend un●o salvation , and those infinite swarmes who thinke to passe through the ●ye of a needle , have much amazed me . that name and compellation of little flock , doth not com●ort but deject my devotion , especially when i reflect upon mine owne unworthinesse , wherein , according to my humble apprehensions , i am ●elow them all : i beleeve there shall never be an anarchy in heaven , but as ●here are hierarchies amongst the angels , so shall there be degrees of priority amongst the saints . yet is it ( i protest ) beyond my ambition to aspire unto the first rankes , my desires only are , and 〈◊〉 shall be onely happy therein , to be bu● the last man , and bring up ▪ the rere i● heaven . againe , i am confident , and fully perswaded , yet dare not take my oath o● my salvation ; i am as it were sure and doe beleeve , without all doubt , that there is such a city as constantinople , yet for me to take my oath thereon , were a kin● of perjury , because i hold not infallible warrant from my own sense to confirm●● me in the certainty thereof . and truely , though many pretend an absolute certainty of their salvation , yet when an humble soule shal contemplate her own unworthinesse , she shall meete with many doubts and suddainely find how much we stand in need of the precept of saint paul , worke out your salvation with f●are and trembling . that which is the cause of my election , i hold to be the cause of my salvation , which was the mercy , and beneplacity of god , before was , or the foundation of the world : ●efore abraham was , i am ; is the saying of christ , yet is true , if i say it of my ●elfe , for i was not onely before my self , ●ut adam , that is , in the idea of god , and the decree of that synod held from ●ll eternity . and in this sense i say , the ●orld world was before the creation , ●nd at an end before it had a beginning . insolent zeales that destroy good ●orkes and rely upon faith , take not a●ay merit : for depending upon the ef●icacy of their faith , they enforce the ●ondition of god , and in a more sophi●ticall way doe seeme to challenge heaven . it was ordered by god , that one●y those that lapt in the water like dogs ●hould have the honour to destroy the midianites , yet could none of those just●y challenge , or imagine he deserved the ●onour : thereupon i do not deny , but that true faith , and such as god requires , ●s not onely a marke or token , but also a meanes of our salvation , but where to find this , is as obscure to me , as my last end . and if our saviour could object unto his owne disciples , and favourites a faith , that to the quantity of a graine of mustard seed , is able to remove mountaines ; surely that which wee boast of , is not any thing , or at the most , but a remove from nothing . this is the tenor of my beliefe , wherein , though there be many things singular , and to the humour of my irregular selfe , yet , if they square not with maturer judgements , i disclaime them , and doe no further father them , then the learned and best judgements shall authorize them . the second part . now for the other vertue of charity , without which faith is a meere notion , and of no existence , i have ever endevoured to nourish this mercifull disposition , and humane inclination , which i borrowed from my parents , and regulate it to the prescribed lawes of cha●ity ; and if i hold the true anatomy of ●y selfe , i am delineated and naturally ●ramed to such a piece of vertue , for i am ●f a constitution so generall , that it con●orts , and sympathizeth with all things ; 〈◊〉 have no antipathy , or rather idio-syn●rasie , in dyet , humour , ayre , any thing ; wonder not at the french , for their ●ishes of froggs , snailes , and toadstooles ; nor at the jewes for locusts , & grasse●oppers , but being amongst them , make ●hem my common viands . and i find ●hey agree with my stomach as well as ●heirs ; i could digest a sallad ga●hered ●n a church-yard , as well as in a gar●en . i cannot start at the present of a serpent , scorpion , lizard , or salaman●er ; at the sight of a toad , or viper , i ●inde in me no desire to take up a stone ●o destroy them . i feele not in my selfe ●hose common antipathies that i can ●iscover in others : those nationall re●ugnancies do not touch me ; nor doe i ●ehold with prejudice , the flemmish , i●alian , spaniard , or dutch ; but where i finde their actions in ballance with my country mens ; i honour , love , and embrace them in some degree ; i was born● in the eighth climate ; but seemed forty beframed and constellated unto all ; 〈◊〉 am no plant that will not prosper out o● a garden . all places , all ages , make● unto me one country ; i am in england every where , and under any meridian i have beene shipwrackt , yet am not enemy with the sea or winds ; i can study play , or sleepe in a tempest . in briefe ▪ i am averse from nothing , neither plant ▪ animall , nor spirit ; my conscience would give me the lye , if i should say 〈◊〉 absolutely detest , or hate the devill , or at least abhorre him , but that we may come to composition . is there any thing among those common objects of hatred that i can safely , i doe contemne and laugh at ? that great inquiry of reason , vertue , and religion , the multitude , that numerous piece of monstruosity , which taken asunder , seemes the reasonable creatures of god ; but confused together make but one great beast , and a● monster , more prodigious then hydra ; ●t is no breach of charity to call those ●ooles , it is the stile all holy writers ●ave afforded them , set downe by solomon in the holy scripture , and a point of our faith to beleeve so . neither in the name of multitude do i only include the base and minor sort of people ; there ●s a rabble even amongst the gentry , a ●ort of plebeian heads , whose fancy move with the same wheele as these men , even in the same levell with me●hanickes , though their fortunes doe ●omewhat guild their infirmities , and ●heir purses compound for their follies . but as in casting account , three or foure men together come short in account of ●ne man placed by himself below them : so neither are a troop of those ignorant ●oradoes , of that true esteeme and va●ue , as many a forlorne person , whose condition doth place them below their ●eet . let us speake like politicians , there ●s a nobility without heraldry , a natu●all dignity , whereby one man is ranked with another , and filed before him , according to the quality of his desert , and preheminence of his good parts : though the corruption of these times , & the by a● of this present practise wheele anothe● way : thus it was in the first and privitiv● common-wealth , and is yet in the integrity and cradle of well-ordered polities , till corruption getteth ground , ruder desires labouring after that whic● wiser considerations contemn , every on● having a liberty to amasse and heape u● riches , and therewith a license or faculty to doe or purchase any thing . the generall and indifferent temper of mine doth more neerely dispose me to thi● noble vertue . it is a happinesse to b● borne and framed unto vertue , and t● grow up from the seeds of nature , rathe● then the inoculation and forced graffe● of education , yet if we are directed only by our particular natures , and regulate our inclinations by no higher rul● than that of our reasons , we are but moralists ; divinity will still call us hea●thens . therefore this great worke o● charity , must have other motives , ends and impulsions : i give no almes to satisfie the hunger of my brother , but to fulfill and accomplish the will and command of my god ; i draw not my purse for his sake that demands it , but his that enjoyned it ; i relieve no man upon the rhetoricke of his miseries , nor to con●ent mine owne commiserating disposi●ion , for this is still but morall charity , ●nd an act that oweth more to passion ●hen reason . he that relieves another ●pon the bare suggestion and bowels of ●ity , doth not so much for his sake as ●or his own : for by compassion we make ●thers miseries our owne , and so by re●ieving them , we relieve our selves al●o . it is an erroneous conceite to redresse ●ther mens misfortunes upon the common considerations of merciful natures , that it may be one day our owne case , ●or this is a sinister , and politicke kind of charity , whereby we seeme to be speake the pities of men in the like occasions ; ●nd i have observed that those profes●ed eleemosynaries , though in a croud or multitude , doe yet place their petitions on a few and selected persons . there is surely a physiognomy , which those experienced and master mendicants observe , whereby they instantly discover a mercifull aspect , and will single out a face , wherein they spy the signatures and markes of pity : for there are mystically in our faces certaine characters which carry in them the motto of our soules , wherein he that can read a. b. c. may read our natures . i behol● moreover that there is a phistognomy or physiognomy , not onely of men , bu● of plants , and vegetables ; and in every one of them , some outward figures which hang as signes or bushes of their inward formes . the finger of god hath left an inscription upon all his workes , not graphicall or composed of letters , but o● their severall formes , constitutions , parts and operations , which aptly joyned together , make one word that doth expresse their natures . by those letters god cals the stars by their names , and by this alphabet adam assigned to every nature , a name peculiar to its nature . now there are besides these characters in our faces , certaine mysticall figures in our hands , which i dare not call meere dash strokes , a lavole , or at randome , because delineated by a pencill , that never workes in vaine ; and hereof i take the more particular notice , because i carry that in mine owne hand , which i could never read of , nor discover in another . aristotle , i confesse , in his acute , and singular booke of physiognomy , hath made mention of chiromancy , yet i beleeve the egyptians , who were ever addicted to those abstruse and mysticall sciences , had a knowledge therein , to which those vagabond and counterfeit egyptians doe yet pretend , and perhaps retain a few corrupted principles , which sometimes may verifie their prognostickes . it is a common wonder of all men , how among so many millions of faces , ●here should be none alike ; now con●rary ; i wonder as much how there should be any , he that shall consider how many thousand severall words have beene carelessely and without study composed out of 24. letters ; withall how many hundred lines there are to be drawne in the fabricke of one man ; shall easily find that this variety is necessary . and it will be very hard that they shall so concurre as to make one portract like another . let a painter carefully limbe out a million of faces , and you shall finde them all different , and after all this art there will remaine a sensible distinction from the patterne of every thing in the perfectest of that kind ; wherefore we shall still come short , though we transcend or goe beyond it , because herein it is wide and agrees not in all points unto its coppy , nor doth the similitude of creatures disparage the variety of nature , nor any way confound the workes of god . for even in things alike there is a diversity , and those that doe seeme to accord , doe manifestly disagree . and thus is man like god , for in the same things that we resemble him , we are utterly different from him . there was never any thing so like another , as in all points to concurre , there will be ever some reserved difference slip in , to prevent the identity without which , two severall things would not be alike , but the same , which ●s impossible . but to returne from philo●ophy to charity , i hold not so narrow a conceite of this vertue , as to conceive ●hat to give almes , is onely to be chari●able , or thinke a piece of liberality can comprehend the totall of charity ; di●inity hath wisely divided the act thereof into many branches , and hath taught ●s in this narrow way , many paths unto goodnesse ; as many wayes as we may doe good , so many wayes we may be charitable , there are infirmities , not one●y of body , but of soule , and fortunes , ●hich doe require the mercifull hand of our abilities . i cannot contemn a man for ignorant , ●ut behold him with as much pity as i doe lazarus . it is no greater charity to cloath his body , then apparell the nakednesse of his soule . it is an honourable object to see the reasons of other men were our liveries , and their borrowed understandings doe homage to the bounty of ours . it is the cheapest way of beneficence , and like the naturall charity of the sunne illuminates another without obscuring it selfe . to be reserved in this part of goodnesse , is the sordidest piece of covetousnesse , and more contemptible then the pecuniary avarice . to this ( as calling my selfe a scholler ) i am obliged by the duty of my condition , i make not therefore my head a grave , but a treasury of knowledge , i intend no monopoly , but a community in learning , i study not for my owne sake onely , but for theirs that study not for themselves . i envy no man that knowes more then my selfe ▪ but i pity them that know lesse . i instruct no man as an exercise of my knowledge , or with an intent rather to nourish and keep it alive in mine owne head , then beget and ingender it in his ; in the midst of all my endeavours there is but one thought that dejects me , that my acquired parts must perish with my selfe , nor can be legacyed among my honoured friends . i cannot fall out or contemne a man for an errour , or conceive why a difference in opinion should divide our affections : for controversies , disputes , and argumentations , both in philosophy , & in divinity , if they meete with discreet and peaceable natures , doe not infringe the lawes of charity in all disputes ; so much as there is of passion , so much there is of nothing to the purpose , for then reasons , like a bad hound spends upon a false sent , and forsakes the question first started . and this is one reason why controversies are never determined , for though they be amply proposed , they are scarce at all handled , they doe so wander with unnecessary digressions , and the parenthesis of the party , is often as large as the maine discourse upon the subject . the foundations of religion are already established and the principles of salvation subscribed unto by all , there remaines not one controversie that is worth a passion , and yet never any disputed without , not only in divinity , but in inferiour arts : what a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and hot skirmish is betwixt s. and t. in lucian ? so doth grammarians hacke and slash for the genitive case in iupiter . how many synods have beene assembled and angerly broke up againe about a line in propria quae maribus ? how doe they break their owne pates to salve that of priscian ? si foret in terris rideret democritus . yea , even amongst wiser militants , how many wounds have beene given , and credits shamed for the poore victory of an opinion or beggerly conquest of a distinction ? schollers are men of peace , they beare no arms , but their tongues are sharper then actius his razor , their pens carry farther , and give a lowder report then thunder ; i had rather stand in the stroke of a basilisco then in the fury of a mercilesse pen . it is not meere zeale to learning , or devotion to the muses , that wiser princes patron the arts , and carry an indulgent respect unto schollers , but a desire to have their names eternized by the memory of their writings , and a feare of the revengefull pen of succeeding ages : for these are men , that when they have played their parts , and had their exits , must step out and give the morall of their scenes , and deliver unto posterity an inventory of their vertues and vices . and surely there goes a great deale of conscience to the compiling of an history , and there is no reproach to the scandall of a story . it is such an authenticke kinde of falsehood that with authority belies our good names to all nations and posterities . there is another offence to charity , which no author hath ever written of , and few take notice of , and that is the ●eproach , not of whole professions , my●teries and conditions , but of whole nations , wherein lye opprobrious epithets ●hat we must call each other , and upon ●ncharitable logick from a disposition ●n a few conclude a habit in all . ●e mutin anglo●s et le brenach escossois , ●e bougre italion & l● fol francois , le poultron romane et le carron gascoin , le espagnol superb et le almain jurogn . s. paul that cals the cretians lyer● doth it but indirectly and upon quotation of their owne poet . it is as bloudy 〈◊〉 thought in one way as neroes was in naother . for by a word we wound a thousand and at one blow assassine the honour o● a nation . it is a compleate piece of madnesse to miscall and raile against the times , or thinke to recall men to reason , by a fit of passion : democritu● that thought to laugh the times into goodnesse , seemes to me as deepely hypochondriack , as heraclitus that bewailed them ; it moves not my spleene to behold the multitude in their proper humours , that is , in their fits of folly and madnesse , as well understanding that wisdome is not common to the world , and that it is the priviledge of a few to be vertuous . they that endevor to abolish vice destroy also vertue , for contraries , though they destroy one another , are yet in life of one another . thus vertue ( abolish vice ) is an idea ; againe , the community of sin doth not desparage goodnesse , for when vice gaines upon the major part , vertue , in whom it remaines , becomes more excellent , and being lost in some , multip●●●s its goodnesse in another which remaine untouched , and persists intire in the generall inundation . i can therefore behold vice without a fature content , onely with an admonition , or instructive apprehension ; for noble natures , and such as are capable of goodnesse , are not railed into vice , and maintaine the cause of injured truth : no man can justly censure or condemne another , because indeed no man truely knowes another . this i perceive in my selfe , for i am in the darke to all the world , and my nearest friends behold me but in a cloud ; those that know me but superficially , thinke lesse of me then i do of my selfe ; those of my neare acquaintance thinke more ; god , who truely knowes me , knows that i am nothing , for he beholds me , and all the world , who lookes not on us through a divided ray , or a trajection of a sensible species , but beholds the substance without the helpes of accidents , and the formes of things , as we their operations . further , no man can judge another , because n●●man knowes himselfe , for we censure others but as they disagree from that humour which we fancy laudable in our selves , and commend others but for that wherein they seem to quadrateand consent with us . so that in conclusion , all is but that we all condemne , selfe-love , which is the generall complaint of these times , and perhaps of those past , that charity growes cold ; which i perceive most verified in those which most doe magnifie the fires and flames of zeale ; for it is a vertue that best agrees with coldest natures , and such as are complexioned for humility : but how shall we expect charity towards others , when we are uncharitable to our selves ? and charity beginnes at home , in the voyce of the world , yet is every man his owne grea●est enemy , and as it were his owne executioner . non occides , is the commandement of god , yet scarce observed by any man , for i perceive every man is his owne atropos , and lends a hand to cut the thred of his owne dayes . cain was not therefore the first murtherer , but adam , who brought in death ; wherof he beheld the practise and example in his own son abel , and saw that verified in the experience of others , which faith could not perswade him in the theory of himselfe . there is no man that apprehends his owne miseries lesse than my selfe , and no man that so nearely apprehends anothers . i could lose an arme without a ●eare , and with few groanes , me thinkes , be quartered into pieces ; yet can i weep most seriously at a play , and receive with a true passion , the counterfeit griefs of those knowne and professed impostures . it is a barbarous part of inhumanity to adde unto any afflicted parties misery , or endevour to multiply in any man a passion , whose single nature is already above his patience , and this was the greatest affliction of iob , and those oblique expostulations of his friends , a deeper injury then the downe-right blowes of the devill . it is not the teares of our owne eyes onely , but of our friends also , that doe exhaust the current of our sorrowes , which falling into many streames , runne more peaceably and are contented with a narrow channel . it is an act within the power of charity , to translate a passion out of one brest into another , and to divide a sorrow almost out of it selfe ; for affliction like a dimension may be so divided , as if not indivisible , at least to become insensible . now with my friend i desire not to share or participate , but to ingrosse his sorrowes , that by making them mine owne , i may more easily discusse them ; for in mine owne reason , and within my selfe i can command that which i cannot entreat without my self , and within the circle of another . i have often thought those noble paires and examples of friendship not so truly histories of what had beene , as fictions of what should be , but i now perceive nothing in them , but easie possibilities , nor any thing in the heroick examples of damon and pithias , achilles and patroclus , which i could not performe within the narrow compasse of my selfe . that a man should lay down his life for his friend , seemes strange to vulgar affections , and such as confine themselves within that worldly principle , charity beginnes at home . for mine owne part i could never remember the relations that i held unto my selfe , nor the respect that i owe unto mine owne nature , in the cause of god , my country , and my friends . next to these three , i doe emprace my selfe ; i confesse i doe not observe that order that the schooles or●aine our affections , to love our parents , wifes , children , and then our friends , ●or excepting the injunctions of religion , i doe not find in my selfe such a ne●essary and indissoluble sympathy to ●hose of my bloud . i hope i doe not ●reake the fifth commandement , if i confesse i love my friend before the nearest of my bloud , even those t● whom i owe the principles of life ; i ne●ver yet cast a true affection on a woma● but i have loved my friend as i doe ve●tue , my soule , my god . from hence m● thinkes i doe conceive how god love man , what happinesse there is in the lo●● of god . omitting all other , there a● three most mysticall unions . 1. two natures in one person . 2. three persons in one nature . 3. one soule in two bodies . for though indeed they be really d●●vided , yet are they so united , as the● seeme but one , and make rather a dual●●ty then two distinct soules . there are wonders in true affections it is a body of aenigmaes , mysteries an● riddles , wherein two so become one , 〈◊〉 they both become two ; i love my frien● before my selfe , and me thinkes i do● not love him enough ; some few month● hence my multiplyed affection wi●● make me beleeve i have not loved hi● at all , when i am from him , i a● dead till i be with him , when i am with him , i am not satisfied , but would still be nearer him : united soules are not satisfied with embraces , but desire to be ●ruly each other , which being impossible , their desires are infinite , and must proceed without a possibility of satisfaction . another misery there is in affection , that whom we truely love like our owne selves , we forget their lookes , nor ●an our memory retain the idea of their ●aces ; and it is no wonder , for they are our selves , and our affections makes ●heir lookes our owne . this noble affection f●ls not on vulgar and common ●onstitutions , but on such as are marked ●or vertue , he cannot love his friend ●ith this noble ardor that will in a com●etent degree affect all . now if we can ●ring our affections to looke beyond the ●ody , and cast an eye upon the soule , we ●ave found out the true object , not on●y of friendship but charity ; and the greatest happines that we can bequeath the soule , is that wherein we al do place ●ur last felicity , salvation , which though it be not in our power to bestow , it is in our charity , and pious invocations to desire , if not procure and further . i cannot frame a prayer for my selfe in particular , without a catalogue for my friends , nor request a happinesse wherein my sociable disposition doth not desire the fellowship of my neighbour . i never heare the toll of a passing bell though in my mirth , and at a taverne , withou● my prayers and best wishes for the departing spirit ; i cannot goe to cure the body of my pati●nt , but i forget my profession , and call unto god for hi● soule ; i cannot see one say his prayers but instead of imitating him , i fall int● a zealous oration for him , who perhap● is no more to me then a common nature : and if god hath vouchsafed a● eare to my supplications , there are surely many happy that never saw me , an● enjoy the blessing of mine unknown● devotions . to pray for enemies , that is for their salvation is no harsh precept but the practise of our daily & ordinar● devotions . i cannot beleeve the story o● the italian , our bad wishes and uncharitable desires proceed no further than this life ; it is the devill , and the uncharitable votes of hell , that desire our misery in the world to come . to doe no injury , nor take none , was a principle , which to my firme yeares , and impatient affections , seemed to containe enough of morality , but my more settled yeares , and christian constitution have salne upon more securer resolutions . i hold there is no such thing as injury , that if there be , there is no such injury as revenge , and no such revenge as the contempt of an injury ; that to ●hate another , is to maligne himselfe , that the truest way to love another , is to despise our selves . i were unjust unto mine owne conscience , if i should say i am at variance with any thing like my selfe , i find there are many pieces in this our owne fabricke of man ; and this frame is raised upon a masse of antipathies : i am one me thinkes , but as the world wherein notwithstanding there are a swarme of distinct essences , and in them another world of contrarieties which carry private and domestick enemies within , publike and more hostile adversaries without . the devill that did but buffet sain●paul , playes me thinkes at sharpe with me : let me be nothing , if within the compasse of my selfe , i doe not find th●● battaile of lepanto , passion against passion , reason against faith , faith against the devill , and my conscience against al●● there is another man within me , rebukes , commands , and dastards me . 〈◊〉 have no conscience of marble to resis● the hammer of more heavy offences nor yet too soft and waxen , as to tak● the impression of each single peccadill● or scape of infirmity : i am of a strang● beliefe , that it is as easie to be forgive● some sinnes , as to commit some others ▪ for my originall sinne , i hold it to b● washed away in my baptisme ; for my actual transgressions i compute and reckon with god , but from my last repentance , sacrament , or absolution : an● therefore am not te●●ifyed with the sin● or madnesse of my youth . i thanke the goodnesse of god i have no sinnes that want a name , i am not singular in offences , my transgressions are epidemicall , and from the common breath of our corruption , ●et even those common and quotidian infirmities that so necessarily attend me , and doe seeme to be my very nature , have so dejected me , so broken the estimation that i should have otherwise , that i repute my selfe the most abjectest piece of mortality , that i detest mine owne nature , and in my retired imaginations cannot with-hold my hands from violence on my selfe : divines prescribe a fit of sorrow to repentance , there goes indignation , anger , sorrow , hatred , into mine , passions of a contrary nature , which neither seeme to sute with this action , nor my proper constitution . it is no breach of charity to our selves to be at variance with our vices , nor to abhorre that part of us , which is an enemy to the ground of charity , our god ; wherein we doe but imitate our great selves the world , whose divided antipathies and contrary faces doe yet carry a charitable regard to the whole by their particular discords , preserving the common harmony , and keeping in fetters those powers whose rebellions once masters , might be the ruine of all . i thanke god , amongst those millions of vices that i doe inherit and hold from adam , i have escaped one , and that is a mortall enemy to charity , the first and father sinne , not of man , but of devils , pride , a vice whose name is comprehended in a monosillable , but in its nature circumscribed with a world ; i have escaped it in a condition that can hardly avoid it : those petty acquisitions and reputed perfections that advance and elevate the conceits of other men , adde no feathers unto mine ; i have seene a grammarian , toure , and plume himselfe over a single line in horace , and shew more pride in the construction of one ode , than the author in the composure of the whole booke . for my owne part besides the fargon and patonis of severall provinces , i understand no lesse then six languages , yet i protest i have no higher conceit of my selfe then had our fathers before the confusion of babel , when there was but one language in the world , and none to boast himselfe either linguist or criticke . i have not onely seene severall countries , beheld the nature of their climes , the chorography of their provinces , topography of their cities , but understood their severall lawes , customes and policies ; yet cannot all this perswade the dulnesse of my spirit unto such an opinion of my self , as i behold in nimbler & conceited heads , that never looked a degree beyond their nest . i know the names , and somewhat more , of all the starres in my horizon , yet i have seene a prating mariner that could onely name the points and the north starre , out-talke me , and conceit himself a whole spheare above me . i know almost all the plants of my time , and of those about me ; yet me thinkes i do not know so many as when i did but know an hundred , and had scarcely ever simpled further then cheap-side : for indeed heads of capacity , and such as are not full with a handfull , or easie measure of knowledg , think they know nothing , till they know all , which being impossible , they fall upon the opinion of socrates , and onely know they know not any thing ; i cannot think that homer pined away upon the riddle of the fisherman , or that aristotle , who understood the uncertainety of knowledge , and confessed so often the reason of man too weake for the worke of nature , did ever drowne himselfe upon the flux , and reflux of euripus : we doe but learne to day , what our better advanced judgements will teach to morrow : and aristotle doth instruct us , as plato did him ; that is , to confute himselfe . i have run through all sorts , and find no rest in any ; though our first studies and junior endevours may stile us peripateticks , stoicks , or academicks , yet i perceive the wisest heads prove at last , almost all scepticks , and stand like ianus in the field of knowledge . i have therefore one common and authenticke philiosophy i learned in the schooles , whereby i discourse and satisfie the reason of other men , another more reserved and drawne from experience , whereby i content mine owne selfe . solomon that complained of ignorance in the height of knowledge , hath not onely humbled my conceits , but discouraged my endevours . there is yet another conceit that hath made me shut my bookes , which tels me it is a vanity to waste our dayes in the blind pursuit of knowledge , it is but attending a little longer , and we shal enjoy that by instinct & infusion which we endevour all here by labour and inquisition : it is better to sit downe in a modest ignorance , and rest contented with the naturall blessing of our owne reasons , then buy the uncertaine knowledge of this life , with sweat and vexation , which death gives , every foole gaines , and is an accessary of our glorification . i was never yet once , and am resolved never to be married twice , not that i disallow of a second marriage ; as neither in all cases of polygamy , which considering the unequall number of both sexes may be also necessary . the whole world was made for man , but the twelfth part of man for woman : man is the whole world and the breath of god , woman the rib onely , a crooked piece of man . i could wish that we might procreate like trees , without conjunction , or that there were any way to perpetuate the world without this triviall and vulgvlar way of coition ; it is the foolishest act a wise man commits in all his life , nor is there any thing that will deject his cold imagination more , then when he shall consider what an odde and unworthy piece of folly he hath committed ; i speak not in prejudice , nor am averse from that sweete sexe , but naturally amorous of all that is beautifull ; i can looke a whole day with delight upon a handsome picture , though it be but of an horse . it is my temper , and i like it the better , to affect all harmony , and since there is musicke even in the beauty , and the silent notes which cupid strikes , farre sweeter then the vocall found of an instrument . for there is a musicke where-ever there is a harmony , order or proportion , and thus farre we may maintain the musicke of the spheres , for those well ordered motions , and regular paces , though they give no sound to the eare , yet to the understanding they strike a note most full of harmony . whatsoever is harmonically composed delights in harmony ; which makes me much distrust the simetry of those heads which declaime against our church musicke . for my selfe , not onely for my catholike obedience , but my particular genius , i am obliged to maintaine it , for even that vulgar and taverne musicke which makes one man merry , another mad , strikes in me a deepe fit of devotion , and a profound contemplation of my maker ; there is something in it of divinity more then the eare discovers . it is an hieroglyphicall and shadowed lesson of the whole world , & creatures of god , such a melody to the eare , as the whole world well understood , would afford the understanding . in briefe , it is a sensible fit of that harmony , wch intellectually sounds in the eares of god , it unties the ligaments of my frame , takes me to pieces , dilates me out of my self , & by degrees , me thinks , resolves me into heaven . i wil not say with plato , the soule is harmony , but harmonicall , hath its neerest sympathy unto musicke : thus some , whose temper of body agrees , and humours the constitution of their soules , are borne poets , though indeed all are naturally inclined unto rime . this made tacitus in the very first line of his story , fall upon a verse ; and ciccro , the worst of poets , but disclaiming for a poet , fall in the very first sentence upon a perfect hexameter . i feele not in me those sordid , and unchristian desires of my profession , i doe not secretly implore and wish for plagues , rejoyce at famins , revolve ephemerides , and almanackes in expectation of malignant effects , fatall conjunctions , and eclipses : i rejoyce not at unwholsome springs , nor unseasonable winters , my prayer goes with the husbandmans ; i desire every thing in its proper season , that neither men nor the times be out of temper . let me be sicke my selfe , if sometimes the malady of my patient be not a disease to me , i desire rather to cure his infirmities then my owne necessities , where i doe him no good me thinkes it is no honest gaine , though i confesse it to be the worthy salary of our well-intended endeavours : i am not onely ashamed , but heartily sorry , that besides death , there are diseases incurable , yet not for my own sake , or that they be beyond my art , but for the general cause & sake of humanity whose common cause i apprehend as mine own : and to speak more generally , those three noble professions which al civil common wealths doe honour , are raised from the fall of adam , & are not any exempt from their infirmities ; there are not onely diseases incurable in physicke , but cases indissoluble in lawes , vices incorrigible in divinity : if general councells may erre , i doe not see why particular courts should be infallible , their perfectest rules are raised upon the erroneous reasons of man , and the lawes of one , doe but condemn the rules of another ; as aristotle the fourth figure , because , though agreeable to reason , yet was not consonant to his owne rules , and the logicke of his proper principles . againe , to speake nothing of the sinne against the holy ghost , whose cure not onely , but whose nature is unknowne ; i can cure the gout or stone in some , sooner then divinity , pride , or avarice in others . i can cure vices by physicke , when they remaine incurable by divinity , and shall obey my pils , when they contemne their precepts . i boast nothing , but plainely say , we all labour against our owne cure , for death is the cure of all diseases . there is no catholicon or universall remedy i know but this , which thogh nauseous to queasie stomachs , yet to prepared appetites is nectar and a pleasant potion of immortality . for my conversation , it is like the sun without all men , and with a friendly aspect to good and bad . me thinkes , there is no man bad , and the worst , best ; that is , w●ile they are kept within the circle of those qualities , wherein they are good , there is no mans minde of such discordance , and of so jarring a temper to which a tuneable disposition will not strike a harmony . magnae virtutes , nec minora vitia , it is the posie of the best natures , and may be inverted on the worst , there are in the most depraved and venemous dispositions , certaine pieces which remaine untoucht , which by an antiperistasis become more excellent , or by the excellency of their antipathies are able to preserve themselves from the contagion of their enemy vices , and persist entire beyond the generall corruption . for it is also thus in natures . the greatest balsames doe lye enveloped in the bodies of powerfull corrasives : i say moreover , and i ground upon experience , that poysons contain within themselves their owne antidotes ▪ and which preserve them from the venom of themselves , without which they were not deletorious to others onely , but to themselves also . but it is the corruption that i feare within me , and the contagion of commerce without me . it is that unruly regiment within that will destroy : it is i that doe insert my selfe the man without a navell , who yet lives in me . i feele that originall canker corrode and devoure me , and therefore defienda me dios de me , lord deliver me from my selfe , is part of my letany , and a first voyce of my retired imaginations : there is no man alone , because every man is a microcosme , and carries the whole world about him , nunquam minus solus quam cum solus , though it be the apophthegme of a wise man , is yet true in the mouth of a foole ; for indeed , though in a wildernesse , a man is never alone , not onely because he is with himselfe , and his own thoughts , but because he is with the devill , who ever consorts with our solitude , and is that unruly rebell that musters up those disordered motions , which accompany our sequestred imaginations : and to speake more narrowly , there is no such thing as solitude , nor any thing that can be said to be alone , and by it selfe , but god , who is his owne circle , and can subsist by himself , all others besides those dissimilary and heterogeneous parts , which in a manner multiply the natures , cannot subsist without the concourse of god , and the society of that hand which doth uphold ●heir natures . in briefe , there can be nothing truely alone , and by its self , which is not truely one , and such is onely god : all others doe transcend an unity , and so by consequence are many . now for my life , it is a miracle of thirty yeares , which to relate , were not a history , but a piece of poetry , and would sound to common eares like a fable ; for the world , i count it not an inn , but an hospital , and a place , not to live , but to dye in . the world that i regard is my selfe , it is the microcosme of mine owne frame , that i cast mine eye on ; for the other , i use it but like my globe , and turne it round sometimes for my recreation . men that looke upon my outside , perusing onely my condition , and fortunes , doe erre in my altitude ; for i am above atlas his shoulders . let me not injure the felicity of others , if i say i am the happiest man alive ; i have that in me that can convert poverty into riches , adversity into prosperity . i am more invulnerable than achilles , fortune hath not one place to hit me ; coelum ruat , come what will , fiat voluntas tua , salves all , so that whatsoever happens , it is but what our daily prayers desire . in briefe , i am content , and what should providence adde more ? surely this is it we call happinesse , and this do i enjoy , with this i am happy in a dream , and as content to enjoy a happinesse in a fancy , as others in a more apparent truth and reality . there is surely a neerer apprehension of any thing that delights each of us in our dreames , then in our waked ●enses ; with this i can be a king without a crowne , rich without royalty , in heaven , tho on earth , enjoy my friend and embrace him at a distance , without which i cannot behold him , without this i were unhappy , for my awaked judgement discontents me , ever whispering unto me , that i am from my friend , but my friendly dreames in the night requite me , and make me think i am within his armes . i thanke god for my happy dreames , as i doe for my good rest , for there is a reflection in them to reasonable desires , and such as can be content with a fit of happinesse ; and surely it is not a melancholy conceit to thinke we are all asleepe in this world , and that the conceits of this world , are as meare dreames to those of the next , as the phantasmes of the night ; to the conceit of the day . it is an equall delusion in both , & the one doth but seem to be the embleme or picture of the other ; we are somewhat more then our selves in our sleepes , and the slumber of the body seemes to be but the waking of our soules . it is the ligation of our ●ense ; but the liberty of reason , our awaking conceptions doe not march the fancies of our sleeps . at my nativity , my ascendant was the earthly signe of scorpio , i was borne in the planetary houre of saturne , and i thinke i have a piece of that leaden planet in me . i am no way facetious , nor disposed for the mirth and galliardize of company , yet in one dreame i can compose a whole comedy , behold the action in one dreame , apprehend the jests , and laugh my selfe awake at the conceits thereof ; were my memory as faithfull as my reason is there fruitfull , i would never study but in my dreames , and this time also would i chuse for my devotions , but our grosser memories have then so little hold of our abstracted understandings , that they forget the story , and can onely relate to our awaked soules , a confused and broken tale of that that hath beene past . aristotle , who hath written a singular tract of sleepe , hath not throughly defined it , no● yet galen , though he seeme to have corrected it , for those noctea●nbulones , though in their sleepe , doe yet enjoy the action of their senses : we must therefore say that there is something in us that is not in the jurisdiction of morpheus ; and that those abstracted & ecstarick soules doe walke about in their owne corps , as spirits with the bodies they assume , wherein they seeme to heare , see , and feele , though indeed the organs are destitute of senses , and their natures of those faculties that should inform them . thus i observe that men oftentimes upon the houre of their departure , doe speake and reason above themselves . for then the soule beginnes to be freed from the ligaments of the body , begins to reason like her selfe , and to discourse in a straine above mortality . we tearme death a sleepe , and yet it is waking that kils us , and destroyes those spirits that are the house of life . it is that death by which we may be literally said to dye daily , a death which adam dyed before his mortality ; a death whereby we live a middle and moderating point betweene life and death ▪ in fine , so like death , i dare not trust it without my prayers , and an halfe adiew unto the world ; it is a fit time for devotion : i cannot therefore lay me downe on my bed without an oration , and without taking my farewell in a colloquie with god . the night is come like to the day , depart not thou great god away . let not my sinnes , blacke as the night , eclipse the lustre of thy light . keepe still in my horizon , for to me , the sun makes not the day , but thee . thou whose nature cannot sleepe , on my temples centry keepe ; guard me● 'gainst those watchfull foes , whose eyes are open , while mine close . let not dreames my head infest , but such as jacobs temples blest . while i doe rest , my soule advance , make me sleepe a holy trance : that i may take my rest being wrought , awake into some holy thought . and with as active vigor run my course , as doth the nimble sun . sleepe is a death , o make me try , by sleeping what it is to dye . and downe as gently lay my head . on my grave , as now my bed . howere refresh'd , great god let me awake againe at last with thee . and thus assur'd , behold i lie securely , or to wake or die . these are my drowsie dayes , in vaine i doe now wake to sleepe againe . o come that houre , when i shall never sleepe thus againe , but wake for ever . this is the dormitory i take to bedward , use no other laudanum to sleepe , after which i close mine eyes in security , content to take my leave of the sun , and to sleepe unto the resurrection . the method i would use in distributive justice , i also observe in commutative , and keepe a geometricall proportion in both , whereby becomming equable to others , i become unjust to my self , and supererogate that common principle , doe as thou wouldst be done unto thy selfe . i was not borne unto riches , neither is it my starre to be wealthy ; or if it were , the freedome of my mind , and franknesse of my disposition , were able to contradict and crosse my fates : for to me avarice seemes not so much a vice , as a deplorable piece of madnesse ; to conceive our selves urinals , or be perswaded that wee are dead , is not so ridiculous , nor so many degrees beyond the power of hellebore , as this . the opinions of theory and positions of men are not so voyd of reason , as their practised conclusion : some have held that snow is blacke , that the earth moves , that the soule is ayre , fire , water , but all this is philosophy , and there is no de●irium , if we doe but speculate the folly and indisputable dotage of avari●e to that subterraneous idol , and god of the earth . i doe confesse i am an atheist , i cannot perswade my selfe to honour that the world adores , whatsoever vertue its prepared sublime may have within my body , it hath no influence nor operation without ; i would not entertaine a base designe , or an action that should call me villaine , for the indies , and for this only doe i love and honour my soule , and have , me thinkes , two armes too few to embrace my selfe . aristotle is too severe , that will not allow us to be truly liberal without wealth , and the bountifull hand of fortune ; if this be true , i must confesse i am charitable onely in my liberall intentions , & bountifull well-wishes . but if the example of the mite be not onely an act of wonder , but an example of the noblest charity , i can justly boast i am as charitable as some who have built hospitals , or erected cathedrals : i have a private method which others observe not , i take the opportunity of my selfe to doe good , i borrow occasion of charity from mine owne necessities ; i supply the wants of others , when i am in most need my selfe , when i am reduced to the last tester , i love to d●vide it to the poore , for it is an honest statagem to take the advantage of our selves , and so to husband the acts of vertue , that where they are defective in one circumstance , they may repay their want , and multiply their goodnesse in another . i hath not peru in my desires , but a competence and ability to performe those good workes to which the almighty hath inclined my nature . he is rich , who have enough to be charitable , & it is hard to be so poore , that a noble mind may not finde a way to this piece of goodnesse . he that giveth to the poore , lendeth to the lord , there is more rhetorick in that one sentence then in a library of sermons , & indeed if those sentences were understood by the reader , with the same emphasis as they are delivered by the author , we need not those volums of instructions , but might bee honest by an epitome . upon this motion onely i cannot behold a begger without relieving his necessities with my purse , or his soule with my prayers ; the scenicall and accidentall differences betweene us cannot make me forget that common & untoucht part of us both , the soule being of the same alloy with our owne , whose genealogy is god as well as ours , and in as faire a way to salvation , as our selves . statists that labour to conceive a common-wealth without poverty , doe take away the object of charity , not understanding onely the common-wealth of a christian , but forgetting the prophecy of christ . now there is another part of charity , which is the basis and pillar of this , and that is the love of god , for whom we love our neighbour : for this i thinke charity , to love god for himselfe , and our neighbour for god . all that is truly amiable is god , or as it were a divided piece of him , that retaines a reflex or shadow of himselfe . nor is it strange that we should place affection on that which is invisible , all that we truly love is thus , what we adore under affection of our senses , deserves not the honour of so pure a title . thus we adore vertue , though to the eyes of sense she be invisible . thus that part of our loving friends that we love , is not that part that we embrace ; but that insensible part that our armes cannot embrace . god being all goodnesse , can love nothing but himselfe , he loves us but for that part , which is as it were himselfe , and the traduction of his holy spirit . let us call to assize the lives of our parents , the affection of our wives and children , and they are all dumbe showes , and dreames without reality , truth , or constancy ; for first therei 's a strong bond of affection between us and our parents , yet how easily dissolved we betake our selves to a woman , forgetting our mothers in a wife , and the wombe that bare us in that that shall beare our image ? this woman blessing us with children , our affections leaves the levell it held before , and sinkes from our bed unto our issue and picture of posterity , where affection holds no steady mansion . they growing up in yeares desire our ends , or applying themselves to a woman , take a lawfull way to love another better then our selves . thus i conceive a man may be buryed alive , and behold his grave in his owne issue . i conclude therfore , and say that there is no happinesse under ( or as copernicus will have it , above ) the sun , in that repeated verity and burthen of all the wisdome of solomon , all is vanity and vexation of spirit ; there is no felicity in that the world adores . aristotle whilst he labours to refute the ideas of plato , fals upon one himselfe , for his summum bonum , is a chimaera , and there is no such thing as his felicity . that wherein god himselfe is happy , the holy angels are happy , in whose defects the devils are unhappy ; that dare i call happinesse : whatsoever conduceth unto this , may with an easie metaphor deserve that name , what soever else the world termes happinesse , is to me a story , or apparition , or neat delusion , wherein there is no more of happinesse then the name . blesse me in this life with the peace of my conscience , command of my affections , the love of my dearest friends , and i shall be happy enough to pity caesar . these are o lord happinesse on earth wherein i set no rule or limit to thy providence , dispose of me according to the justice of thy pleasure . thy will be done , though in mine owne damnation . finis . nine cases of conscience occasionally determined by robert sanderson. sanderson, robert, 1587-1663. 1678 approx. 242 kb of xml-encoded text transcribed from 100 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a61980 wing s618 estc r25114 08762223 ocm 08762223 41759 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. a61980) transcribed from: (early english books online ; image set 41759) images scanned from microfilm: (early english books, 1641-1700 ; 1268:19) nine cases of conscience occasionally determined by robert sanderson. sanderson, robert, 1587-1663. [3], 192 p. printed for h. brome, j. wright, and c. wilkinson, london : 1678. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience. christian ethics. 2004-02 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-04 judith siefring sampled and proofread 2004-04 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion nine cases of conscience : occasionally determined by the late reverend father in god , robert sanderson lord bishop of lincoln . heb. xi . 4. he being dead , yet speaketh . london printed for henry brome at the gun in s t paul's church yard 1679. nine cases of conscience : occasionally determined by the late reverend father in god , robert sanderson lord bishop of lincoln . heb. xi . 4. he being dead , yet speaketh . london : printed for h. brome , j. wright , and c. wilkinson , and are to be sold at the gun at the west-end of s. pauls , the crown upon ludgate-hill , and the black-boy in fleet-street . 1678. a letter from a friend concerning the ensuing cases . sir , having perused the papers you sent me , i can safely vouch them for genuine , and not in the least spurious , by that resemblance they wear of their reverend author ; and therefore you need not fear to bring them to the public test , and let them look the sun in the face . 't is true , their first commission was but short , and long since expired , they being designed only to visit and respectively satisfie some private friends ; yet i cannot see what injury you will offer to his sacred ashes , if , by renewing that , you send them on a little farther embassie for the common good . indeed the least remains of so matchless a champion , so invincible an advocate in foro theologico , like the filings and fragments of gold , ought not to be lost ; and pity the world was not worthy many more of his learned labours . but — praestat de carthagine tacere quam pauca dicere , far be it from me to pinion the wings of his fame , with any rude letters of commendation ; or , by way of precarious pedantry , to court any man into a belief of his worth , since that were to attempt iliads after homer , and spoil a piece done already to the life by his own pencil , the works whereof do sufficiently praise him in the gates . all i aim at is , to commend and promote your pious intention , to give the world security , by making these papers public , that they shall never hereafter stand in need of any other hand to snatch them out of the first , a doom ( you say ) once written upon them . i have no farther trouble to give you , but to thank you for these excellent pieces of the same hand and stamp ( as every intelligent reader will easily discern ) with which as an accession to this edition , yourcare and piety hath obliged the publick : only again let me be speak your vigilance over the press ; which by her dayly teeming and expertness , or ( at least ) negligence of the midwife , is wont of late to spoil good births with monstrous deformities , and unpardonable errata ; so you will avoid a double guilt contracted by some without fear or wit , of abusing your critical reader on the one hand , and your most judiciously exact writer on the other ; and ( if that may contribute any thing more ) very much gratifie the most unworthy of his admirers . the eight cases determined . i. of marrying with a recusant 1 ii. of unlawful love 11 iii. of a military life 40 iv. of scandal 75 v. of a bond taken in the king's name 82 vi. of the engagement 88 vii . of a rash vow 114 viii . of the sabbath 137 ix . of the liturgy 157 imprimatur . john hall , r. p. d. episc. lond. à sac. domestic . may 30. 1665. the case of marrying with a recusant . sir , yours of july 2. i yesterday july the 6. received . in answer to the contents whereof ( desiring that my services may withal be most humbly presented to my very much honoured lord ) i return you what my present thoughts are concerning the particulars therein proposed . first , for marrying a daughter to a professed papist ( considered in thesi , and as to the point of lawfulness only ) i am so far from thinking the thing in it self to be simply , and toto genere , unlawful ; that i dare not condemn the marriage of a christian with a pagan ( much less with any other christian , of how different persuasion soever ) as simply evil and unlawful , in as much as there be causes imaginable , wherein it may seem not only lawful , but expedient also , and ( as the exigence of circumstances may be supposed ) little less then necessary so to inter-marry . but since things lawful in the general , and in thesi , may become ( by reason of their inexpediency ) unlawful pro hic & nunc , and in hypothesi to particular persons ; and that the expediency or inexpediency of any action to be done , is to measured by the worthiness of the end , the conjuncture of present circumstances , and the probability of good or evil consequents and effects , prudentially laid together , and weighed one against another . i conceive it altogether unsafe for a conscientious person ( especially in a business of so great concernment , as the marrying of a child ) to proceed upon the general lawfulness of the thing , without due consideration of circumstances , and other requisites for the warranting of particular actions . now , as for the marriage of a daughter with one of so different persuasion ( in point of religion ) as that they cannot joyn together in the same way of god's worship , which is the case of a protestant and a papist , it is very rare to find such a concurrence of circumstances , as that a man can thence be clearly satisfied in his judgment ( without just cause of doubting the contrary ) that it can be expedient to conclude upon such a marriage ; and how dangerous a thing it is to do any thing with a doubting conscience , we may learn from rom. 14. 13. for the evil consequents probably to ensue upon such marriages , are so many and great , that the conveniences which men may promise to themselves from the same ( if they should answer expectation , as seldom they do to the full ) laid in an equal ballance there-against , would not turn the scale ; and in one respect the danger is greater to marry with a papist , than with one of a worse religion ; for that the main principle of his religion , ( as a papist ) is more destructive of the comfort of a conjugal society , than are the principles of most hereticks ; yea , than those of pagans , or atheists ; for holding that there is no salvability but in the church ; and that none is in the church , but such as acknowledge subjection to the see of rome ; it is not possible , but that the husband must needs conclude his wife to be in the state of damnation , so long as she continueth protestant : whence one of these two great inconveniences will unavoidably follow ; that either he will use all endeavours , engins , and artifices , to draw her to the church of rome , ( as indeed who can blame him to bring his wife into a capacity of everlasting salvation ? ) the restless importunity whereof ( together with the ill advantages they of that party can make from the sad confusions that are amongst us in these times ) it will be very hard for one of the weaker sex perpetually to resist ; or else in case she stand firm in her religion against all assaults and attempts to the contrary , whatsoever he may be towards her in outward carriage , he cannot but in his inmost thoughts , pass judgment upon her , as an obstinate and desperate heretick , and ( so living and dying ) an accursed and damned creature . these are sad things both ; and it is not conceivable how a woman so matched should live with any comfort , or ever hope to see a good day , wherein she shall not either be tempted from her religion , or censured for it ; what assurance can she have of his good affections towards her , who is bound not to permit any better opinion of her , than of a reprobate and cast-away ? is it possible there may be so much good nature in the husband , as to take off somewhat from that rigidness , which otherwise the principles of his religion would bind him to , or so much discretion , sweetness , and obligingness in the wives demeanor towards him , as to preserve a good measure of conjugal affection between them , notwithstanding their different persuasions : this i say , is possible ; and where it happeneth so to be , it rendreth the condition of the parties so much the less uncomfortable ; and that is the utmost of the happiness that is to be hoped for from such marriages : and i think there cannot be produced many examples thereof ; yet even there , there cannot be that cordial affection , and fulness of complacency ( wherein yet the chiefest happiness of conjugal society consisteth ) that would be , if the same parties ( supposed to be of the same qualifications otherwise ) were also of the same religion . i omit other oeconomical differences , that may , and very frequently do ( occasionally ) arise , betwixt husband and wife from this difference in religion , as concerning the entertainment of friends , the choice of servants , the education of children ( very considerable things all ) besides sundry other perhaps of less moment ; yet such as are apt to breed discontents and jealousies , and sometimes break out into great distempers in the family : such marriages thereof i should utterly dissuade ; especially in the nobility , gentry , and commonalty , where there is choice enough otherwise to be had of persons of equal degree , estate , and education of the same religion to match withal : kings and prices for reasons of state , and because there is little choice of persons of equal dignity with themselves , are therefore oftentimes by a kind of necessity , put upon such marriages ; yet even there , where they are certainly the most excusable , it hath been observed , that such marriages have proved for the most part unfortunate . the other particular proposed in your letter , is concerning the marriage of a daughter to one that professeth the protestant religion , but having had popish parents , may be suspected ( though he deny it ) to be that way inclined . the resolution whereof ( as of most other cases , and practical questions ) will depend very much upon the consideration of circumstances , whereunto being altogether a stranger , i am less able to give judgment in the case with any certainty ; only in order to the resolution of the question , these ( to my understanding ) seem to be the most proper and important enquiries . first , whether the parents of the young person be living or no , one or both ? if both be dead , the temptations from them ( which in such cases are wont to prevail very much ) are by their death clearly superseded ; and then the danger is by so much less : but if either be living , there can be little security of the sons continuance in the protestants belief , ( notwithstanding his present profession thereof ) when he shall be assaulted with the whole authority of them , to whom he oweth reverence . secondly , with what degree of confidence , and with what kind of asseverations he professeth the one , and denieth the other religion ; for although they out of design put on a counterfeit vizor , use all the art they can to dissemble it ; yet very seldom can it be done so cunningly , warily , and constantly , but that at some time or other , the dissimulation will unawares bewray it self to the eye of a curious observer . thirdly , what measure of understanding the young person ( who is , you say , of great abilities for his age ) hath in the fundamental articles of the christian religion ; those i mean , wherein the english and romish churches are at agreement , for in those the substance of christianity consisteth ; he that rightly understands those catholick truths taught in the catechisms of both churches , and concerning which all christendom ( in a manner ) are at perfect accord ; and then will but suffer himself to consider , that the church of england doth not impose upon the judgments and consciences of her members , any thing to be believed , or received , as of necessity to salvation , than what is truly catholick , and by her adversaries confessed so to be ; and consequently , that the difference betwixt her and the romish party , is wholly about those additionals or superstructures , which they of the roman faith require to be believed , and received with like necessity as the former ; but appear to us of this church respectively , either evidently false , or of doubtful truth , or not of absolute necessity to be believed : i say , whosoever well considereth this , may rest satisfied in his judgment and conscience , that the faith taught and professed in the church of england , is a plain and safe way to lead a christian believer to eternal salvation , if he withal lend his life and conversation answerable thereunto . to the last particular in your letter , all the return i have to make , is no more but an humble acknowledgement and sense of his lordships noble favors towards me , in entertaining an opinion of me more suitable to his own goodness and ingenuity , than to my merit : i know not , nor desire to know of any occasions likely to draw me into those parts so distant from me ( being grown into years , and infirmities , that render me very unfit for long journeys ) unless the business of my sons marriage , which occasion'd my late journey to london , require a second thither in michaelmas term. but i am so sensible both of the trouble and charge of such journeys ( besides some inconveniences to my affairs at home , whilst i am long absent ) that i will avoid it , unless there be no other remedy . i shall not willingly decline any employment ( within my low and narrow sphere , both of outward condition and parts ) wherein my service may be any ways useful , or but acceptable , to that noble and excellent person : but truly sir , i conceive there will be little need of my further endeavours , as to that particular expressed in yours , whether what i have written now , give satisfaction , or not ; there are persons nearer hand , whom i know to be much fitter for an employment of that nature , than my self , who have ever studied peace more than controversies ; and namely , one at the next door to hatton-house , whose sufficiecny and readiness in that kind is well known to mr. geoffery palmer . sir , i wish you happiness , desire your prayers , and rest , july , 7. 1656. your faithful and humble servant , the case of unlawful love . two gentlemen who were very good friends , and both of them married , used ●o converse together familiarly ; one of these ●ook a special liking in the company and conver●ation of the others wife , and she answerably in is ; which afterwards proceeded to some degree ●f love , which , though ever restrained , and reserved without any violation of chastity , ●rew yet in the end to this issue , that they mu●ually vowed either to other ; that if happily ●ther of them should at any time be freed from ●he bond of matrimony ( either be by the death ●f his wife , or she by the death of her husband ) ●at party so freed should continue afterwards ●nmarried , and stay for the other , till the other ●ould be freed also , though it were during life : ●ow so it is , that the gentlewomans husband ●ed , and her affections and resolution so alter●d , that gladly she would marry , if she might released of the engagement of that vow ; or ●●rsuaded of the unlawfulness or nullity there concerning the present case , as it is propounded , sundry points are needful to be resolved , that so we give a right judgment de praeterito , of what is already done for the time past , in respect of the gentlewoman former promise , and sound direction also d● suturo , what is further to be done for the time to come , in respect of her present distresses . point i. sect. 1. first of all , it is considerable whether the promise made by the gentle woman and her friend , were properly a vo● or no ? so it is called in the proposal of th● present case , and that agreeable to the common use of speech with us here in england who extend the word [ vow ] very far ; neither shall i make scruple in the ensuing discourse , sometimes to call it so ; for loquendum ut vulgus . but to speak properly , a vo● is a word of a narrower extent than a pr●mise , every vow being indeed a promise , bu● not every promise necessaril● a vow . a promises may b● made indifferently , either t● god , or men ; but promise made to men are no vow● wherefore it is usually inserted into the definition of a vow , as a condition b essentially requisite thereunto , that it be made unto god alone , insomuch as to make a vow to any creature , is interpretative to exalt the creature into the place of god , and so to make it an idol , which is clear , not only from the c express precept of god , and the constant d examples of godly men , and the usual e phrases of the holy ghost in the scriptures ; but also from the universal consent of all learned men , both divines and others , and even of f heathens also : this gentlewomans promise then being made to the gentleman her friend alone , as was his also to her , and neither of both to god , is therefore to be taken for a meer promise , but no vow . sect. 2. if for more consirmation thereof , she bound her self also by oath , as it is not unlike , yet it is no more for all that but a meer promise still , and not a vow ; for albeit the very using of an oath be a calling in of god into a business , and the person that taketh an oath doth thereby set himself in the presence of god ; yet an oath calleth him in only to be a a witness , without any intent to make him a party to the business , whereas in a vow he is made a party , and not only a witness ; whereunto agree those forms so frequent in holy scripture , in oaths both assertory , and stipulatory ; b the lord be witness between us : c god is my witness : d i take god to record , and the like : for even as when a promise is made unto god , whereunto for the more solemnity , the presence of some men is required as witnesses , such a promise is to be held for a vow , because it is made to god alone , although in the presence of men : so on the other side , when a promise is made unto some man , whereunto for the more assurance , the presence of god is required as a witness , such a promise is not to be held for a vow , because it is made unto man alone , although in the presence of god. sect. 3. nay further , if the gentlewoman when she thus engaged her self , did use these very words [ i vow to god ] or words to that effect , as we know is often done in solemn promises between man and man ; yet neither is that sufficient to make it properly a vow ; for to judge rightly when question is made concerning any particular promise , whether it be a vow yea or no ; we are not to be guided so much by the forms of speech , ( which are subject to change , impropriety , and many defects ) as by the true intention and purpose of the parties , especially the promiser . now what was the whole intent and purpose of these parties , when they mutually bound themselves in such sort , as in the case propounded is laid down , no reasonable man can be ignorant ; even this and no other , to give as good assurance as they could devise , either to other , and to receive the like assurance again , that the thing by them agreed on , and promised , should be faithfully performed ; and if either oaths or protestations were also used by way of confirmation , they are all in common intendment to be taken as tending to the self-same purpose , without looking at any further thing ; and clearly where the promiser hath no intentention to bind himself to god , but to man only , the promise so made is no vow , whatsoever formality of words may be used in the making of it . sect. 4. neither is the examination of this point a curiosity either in it self fruitless , or impertinent to the case in hand ; for albeit , in that which seemeth to be the very main point of all , viz. the power of binding the conscience , there be no material difference between a vow , and an ordinary promise ; a lawful promise no less binding unto performance , than a lawful vow ; and an unlawful vow no more binding than an unlawful promise : yet there is some difference between them , and that of some importance too , in respect of the relaxation of that bond ; for since it belongeth to him to whom a bond is made to grant a release thereof : it belongeth therefore to god alone to release the obligation of a vow ; and no man hath power so to do , because the vower by his vow , bindeth himself to god , not to man ; whereas the obligation of a meer promise , wherein the promiser bindeth himself but to some man , may be released by that man ; and a release from him is to the conscience of the promiser a sufficient discharge from the said obligation : which consideration of what use it will be in the present case , will in the due place further appear . in the mean time we have evidently proved , that this gentlewoman bound her self by promise only , and not by vow . point ii. sect. 5. we are next to enquire concerning the validity thereof , whether or no the gentlewoman a having an husband at that time , were so disabled in that respect from making such a promise , that the promise then made by her , without the husbands consent , was utterly void from the very beginning : for the wife is under b the law , and c under the power of her husband , and so is not sui juris , nor can bind her self by vow , oath , promise , or otherwise , without the privity and consent of her husband ; which consent we may presume this gentlewoman never had , the promise being of that nature , that it had been not only immodesty , but even madness at all to have sought it . and it is certain from the. d law of god , by moses ( to the equity whereof christians are still bound , be cause it 's founded upon right reason , and the light of nature ) that every vow and promise made by a person that of right hath not power to make it , is de jure nullum , altogether void from the first instant , and bindeth the party no more than if it never had been made . sect. 6. if any scruple shall arise from this consideration , that albeit the promise made by the wife in her husbands life-time , bind her , not without his consent , so long as he liveth , because she is all that while under his power ; yet after that she is loosed from the law of her husband , by his death , it shall thenceforth bind her , because she then becometh sui juris : i say , this maketh no difference at all in the case ; for this is a general rule , that what b act soever had a nullity in it at the first , when it was done , cannot by any succeeding tract of time grow to be of force . as if a young scholar shall be instituted to a benefice , being not of lawful years ; or a young heir make a sale of his lands during minority , the institution and the sale , as they were both void at the beginning , so they shall continue void , as well after the clark is of lawful years , and the heir at full age , as before ; so that to judge of the validity of any vow , promise , or covenant , respect must be had to c that very time wherein it was made , and to the present condition of the person at that time , and not to any time or condition before or after : if then there were indeed a nullity in this gentlewomans vom , at the time when she made it , there is a nullity in it still ; and if it were indeed of no force to bind her then , neither is it of any force to bind her now . sect. 7. but after due pondring of the matter , i rather think , that there was not a nullity in the promise at the first , neither ( supposing it had been rightly qualified in other respects ) was it void upon this ground ; because although she were not sui juris absolute , it is sufficient yet , that she was so quantum ad hoc . for a person that is under the power of snother , hath yet power of himself ( and so is sui juris ) to dispose of all such things , as by the free disposal whereof , the proper right of him , under whose power he is , is no way prejudiced ; but in whatsoever may be prejudicial to the other in any of his rights , he is juris alieni : neither may dispose thereof without the others consent ; and if such a person shall make a vow , or other promise concerning any of those things wherein he is sui juris , such vow or promise shall stand good , and is not void ( though possibly it may be vitious in other respects ) from the inability of the person that maketh it : as for example , if a servant shall promise to his own father , to work with him a day or two in harvest , this promise , unless his master consent thereunto , shall be void , because the master hath a right in the servants work , to which right it would be prejudicial , if the servant should dispose thereof after his own pleasure ; but if such a servant shall promise unto his needy father to relieve him from time to time with a third or fourth part of all such wages as he shall receive for his service , this promise shall be good of it self ; neither shall the masters consent be requisite to make it so , because the master hath no right at all in the servants wages ; wherein to be prejudiced by the servants disposing thereof according to his own mind : now , forasmuch as the husbands right and power over the wife ceaseth together with his life , ( as the apostle a expresly teacheth ) and so cannot be prejudiced by any act of the wife done after his decease ; it is manifest that the wife is sui juris to make a vow or promise during her husbands life-time , concerning something to be done after his decease , in case she over-live him , because his right will be expired before the performance of the said vow or promise be due ; as to give instance in a case not much unlike to this in question : a wife estated upon her marriage in a joynture or annuity for her life of an 100 l. per annum , maketh a promise in her husbands life-time to one of her younger brothers , that hath but short means to allow him thence , forward out of the said estate , 10 l. yearly toward his better maintenance ; this promise is void unless the husband consent , because the performance thereof would prejudice him in that right which he hath during his own life in the revenue of all the lands and annuities estated upon the wife in reversion ; but if such a wife shall promise to her said brother to allow him the said yearly sum of 10 l. after the decease of her husband in case she survive him , this promise is good , though made by the wife in her husbands life-time , and without his consent , because the husbands right , ( being to cease before the promise is to be performed ) cannot be prejudiced by the performance thereof : and this i find agreeable to the best casuists , whose peremptory opinion it is , that b husbands and masters cannot disannul such vows as their wives and servants make concerning things to be performed at such times as they shall be from under their power . which position , if it be true ( and i yet see no reason why it should not ) then doubtless this gentlewomans vow made to her friend , though in the life-time , and without the consent of her husband , was not originally void from the inability to make it , upon this respect , that she was not sui juris so to do . point iii. sect. 8. but though i dare not say , neither do i think that there was a nullity in it , in respect of the person , to make it void that way ; yet it cannot be denied , but there was much obliquity in it , in respect of the matter , to make it otherwise utterly unlawful : in which point much need not be said , because the truth thereof will soon appear ; for there was in it manifestly a threefold obliquity , and thereby also a breach of three several commandments . the first obliquity was in respect of the unlawful affection from which it proceeded ; which being placed upon another than the husband , and that in such an high degree , as to produce a promise of this kind , must needs be vitious , both for the object , and for the measure , and such inordinate affection by the analogy of our saviours a expression of the law , is a violalation of the chastity of the heart , and so a breach of the seventh commandment . the second obliquity was , the want of that true conjugal love which ought to be between husband and wife , who ought to have a mutual b complacency and delight the one in the other , and to be c satisfied at all times with the love , comfort , and society the one of the other ; which love , if it had been so throughly rooted and seated in the gentlewomans heart , as it ought have been , would have crushed all motions of unlawful affection towards a stranger , in the shell , long before they could grow to such strong resolutions , as by the making of this vow it appeareth they did ; for it is not to be imagined that such a vow as this could be made , and really intended to be performed , but we must needs suppose in the parties so vowing , a kind of weariness at the least , if not rather some in ward loathing of the present yoak ; which being contrary to that honour that married persons owe to their yoak-fellows , is so a breach of the fifth commandment : a third obliquity there was also as a breach of the tenth commandment , against those express words [ thou shalt not covet thy neighbours wife ] every man and woman being to content themselves with that lot , which , by gods providence hath befallen them , as in all other things , so especially in that which is of the greatest weight , the lot of marriage , without coveting or lusting after that which it hath pleased the wisdom of god already to dispose upon another ; this gentlewomans promise then being such , as ( if it should be brought to an impartial trial before that tribunal which god hath erected in every ones conscience , and according to the tenor of that divine law , whereof no christian should be ignorant ) could not be reasonably acquitted from any one of these sinful obliquities , but not possibly from them all , we may conclude to have been an act utterly unlawful . point iv. sect. 9. but because a man may contract an obligation by an act not free from obliquity , as the saying in such cases is [ fieri non debet , factum valet , ] and we have a ruled case for it in the covenant , which the princes of israel made with the gibeonites , which though b sinfully made at the first , was c necessarily to be kept afterwards : we are therefore to enquire into a fourth point , whether the gentlewoman having de facto bound her self by such an unlawful promise , be still by virtue of the said promise , bound in conscience to the performance thereof , or not ? to answer directly to the point , i take it , she is not bound thereunto ; for that saying [ fieri non debet , factum valet ] hath place only there , where the obliquity that maketh the act unlawful , may be severed from the substance of the matter , about which the act is conversant ; as when a man voweth to do something , which is not in it self , and for the substance of the matter simply unlawful to be done ; but yet voweth it , either rashly , and with due advertisement , or for some indirect and unwarrantable end , or upon slight and insufficient inducements , or the like , any of these obliquities are enough to make the vow unlawful , in respect of the act of vowing : yet because these obliquities do not necessarily pass upon the matter it self , or the thing vowed , but may be severed from it ; therefore , though the act of vowing were sinful , the vow it self for all that may stand good , and bind the party to performance ; but where the sinful obliquity passeth upon the substance of the matter , or adhereth inseparably thereunto ; there not only the act of vowing is sinful , but the performance also becometh unlawful : in which cases those other sayings ought rather to have place , juramentum non debet esse vinculum iniquitatis , in malis promissis rescinde fidem , in turpi voto muta decretum , &c. sect. 10. if it shall be said , that this difference being admitted , will nothing avail the gentlewoman in our present case , to free her from the obligation of her said promise ; because here the matter of promise seemeth not to be in it self unlawful , especially on her part ; for if the gentleman her friend , were presently free from the bond of matrimony by the death of his wife , as the gentlewoman now is by the death of her husband , they might perform what they had promised either to other , by joyning themselves in matrimony , and that without sin , which is an argument that the sinful obliquity was only in the act of promising ; which therefore they ought to repent of : but doth not cleave to the matter of the promise , which therefore they ought not to violate . to this i answer , what in my opinion is true , that if both the parties were now actually free from the marriage bond , they not only lawfully might , but were in conscience bound ( unless some other lawful impediment should hinder ) to joyn themselves together in matrimony , because none of the fore-mentioned obliquities , which made the former act of promising unlawful , would fall upon the after act of marriage to make it unlawful . but that allegation is not direct to the point in hand , nor to the case as it is propounded ; for it may be observed from the very form of the proposal , that the matter of the promise , wherein the parties interchangeably bound themselves , was not to marry together , when they should be both free ; upon which false ground the objection runneth ; that was indeed the thing they aimed at therein ; but the end is one thing , and the matter another : but the very matter of the promise was , the continuance of their mutual affection either to other , with a resolution to stay the one for the other , when either party should happen to be free from the bond of the present matrimony , till the other should be also free . the continuance of which affection and resolution , will upon examination be found subject to all , or some of the three obliquities aforesaid ; and therefore as such an affection and resolution , could not be entertained at the first without sin ; so neither can they be now continued in without sin ; for so long as they continue , the first of the said obliquities remaineth still , both on his part and hers ; the second indeed by the death of the husband is ceased on her part , but remaineth still on his , and the third contrarily being on his part ceased , remaineth still on hers , as will evidently appear to the understanding of any man that shall take the pains to examine it . sect. 11. yea , and it is further to be considered , that the continuance of such an affection and resolution may be likely to expose as well the one as the other to the assault of more strong and dangerous temptations , now since the husbands death , than before . the danger on the gentlemans part , this , lest by how much he is now by the husbands death , put into a nearer possibility of enjoying his unlawful hopes , he should grow into so much the deeper loathing of his own bed , and so much the earnester longing that , that which is now the only obstacle to the fruition of his desires were removed ; of which thoughts , who can tell how fearful the issues might be ? the sly enemy being most ready at all times to practise upon the corruption that is in the naughty heart of man ; but especially having a mighty advantage against him , when he hath got his conscien●e as it were in a snare , by the engagement of some vow , promise or settled resolution . and then on the gentlewomans part , the danger this , lest having by her own voluntary act debarr'd her self of that which is the only allowed remedy , namely marriage ; she should by the just judgment of god , be left to the rage of the disease of burning lusts : for upon what sound warrant can she be consident , or with what reason expect , that god should either preserve her from , or assist her against temptations in that kind , though she should seek it of him with fasting , and prayers , and tears , so long as she tempteth him by persisting in a wilful obstinacy against that means of remedy which he hath appointed ? indeed , where the hand of god himself hath prevented the use of the remedy , ( as if the husband should be long detained in a forein land , or held in close prison , or taken with a dead palsie , or some other bodily impotence , or the like ) there the wise might comfortably implore god's assistance to preserve her from being overcome by carnal temptations , and assuredy rest upon it by faith , if she be not wanting to her self , in putting to her own utmost endeavours , because she hath a promise to rest upon for that purpose ; and god who is faithful in all his promises , is also faithful in this , of not suffering his servants to be tempted beyond their strength : but for the wise , by some inconsiderate act of her own , wherein she wilfnlly and obstinately persisteth to refuse the appointed means , and yet to expect god's assistance nevertheless , for which she hath no promise , is a fearful tempting of god ; and it is but a just thing with god , and she suffereth it worthily for her presamption , if she be left to her self , and so wrestle with the temptation by her own strength , and so be overcome thereby : for god , who hath aftera sort tied himself by his free and gracious promise , to protect us in via regia , so long as we walk in the ordinary known way that he hath appointed for us , hath no where bound himself to vouchsafe us the like powerful protection extra via regiam , if we refuse that high-way , to walk in by-paths of our own choosing ; which present dangers on both sides , and the former reasons laid together , do sufficiently prove , the gentlewoman is not at all bound to perform her said unlawful promise . point v. sect. 12. hitherto we have proceeded in genere judiciali , by considering of the nature and validity , lawfulness and obligation of the promise for the time past . now we are to deal in genere deliberativo , and to consider what in christian wisdom is meetest to be farther done , for the better both quieting and regulating of the conscience for the time to come ; wherein submitting to men of better judgments , and experience , i give my advice as followeth , viz. first , that the gentlewoman out of the serious consideration of the premises , be brought to a through feeling of the grievousness of those sins which she hath committed against god , and wherein she hath so long continued , that so she may not only be humbled in his sight with true contrition of heart , and remorse for the same , proportionably to the greatness thereof ; but also be provoked to a proportionable measure of thankfulness unto him , for his gracious goodness in restraining her unlawful affections from breaking out into actual uncleanness , and preserving her when she had run out so far in an evil way , from rushing into more desperate extremities ; for erranti nullus terminus : as a stone that tumbleth down a steep hill , so mans corruption , when it is once set on going , hath no stay of it self till it come to the bottom of hell , unless the lord lay a stop in the way : and it is to be acknowledged a blessed act of god's merciful providence , when we have let loose the reins to our own lusts in any kind , if they be bridled from running headlong into all excess of wickedness ; great sins require more than ordinary repentance , and great mercies more than ordinary thankfulness . sect. 13. secondly , that having thus humbled her self before god by inward contrition , she also make an outward free confession of her said sins , to him to whom god hath delegated a ministerial power to remit sins , that she may receive comfort and absolution from his mouth ; i mean the priest : and this i think meetest to be done to the bishop of the diocess , with one or more of his presbytery , such as he shall think good to take to him to assist him ; or else to some other by his appointment ; because the bishop is the chief pastor , to whom the care of souls most immediately belongeth , within his own diocess : besides that both the quality the of person , ( if she be of eminent place , and rank ) and the weightiness of the case , make it so much the more proper for his cognisance : but howsoever it should be done to a man of approved wisdom , and such an one as will be both compassionate and secret , wherein the more freely she shall make confession of her said sins , and the more chearfully she shall subject her self to perform such further acts , whether of humiliation or charity , as the bishop or priest shall advise to be done , in testimony of her unfeigned repentance , the more sound comfort undoubtedly will the sentence of absolution bring unto the soul. sect. 14. this done , then thirdly , that she endeavour by all fair means , that the gentleman also her friend and partner , in the aforesaid promise , may be brought to the like sight and acknowledgment of the great sins that were enwrapped in that act , and to a true persuasion withal , that so long as he continueth in the former unlawful affection and resolution , he is not only still under the guilt of those sins , but also in near danger ( without god's great mercy preventing it ) of falling into other and greater sins , for which purpose it will be expedient , that he be truly and effectually dealt withal , ( yet with as much lenity as the state of his soul will suffer , and with all possible secresie ) and that by some such person especially as he holdeth a reverend opinion of both for learning and piety ; and to procure that this be done , the gentlewoman ought to take it into her own special care ; which it will concern her to do , not only in christian charity for the good of his soul , but in christian wisdom also for her own future benesit and security . sect. 15. for when he shall be once throughly convinced in his judgment and conscience of the unlawfulness of the promise made between them , and of the sinful inconveniences that attend the continued purpose of fulfilling it , there is a fair way open for that which is next and fourthly to be done , viz that he be then earnestly moved for his relaxation of the said promise to the gentlewoman , which ( being it was but a meer promise , and no vow , as in the first point hath already been shewed ) he hath in himself a full power to make , and this also to be done in the presence of such persons , as they shall make choice of betwixt themselves to be witnesses of the said release ; for although the promise being utterly unlawful , hath no power to bind , and so there needeth no release , as of absolute necessity , in regard of the thing it self ; yet such release may be very behoveful in regard of the gentlewomans person , and for the quieting of her conscience , in case there should remain any fears or scruples behind , lest perhaps her promise should still bind her ; for as satan laboureth to benum the conscience with security , to make men bold to commit sins without scruple , till he hath drawn them into the snare ; so when he seeth them offer to get out of the snare again by repentance , he is very cunning to inject needless soruples and fears , if possibly he can , to hold them in by means thereof ; wherefore i hold it very expedient , that such a release , if it may be obtained , be not neglected ; for thereby the binding power of the promise , though we should suppose it lawful , should be quite taken away , so as there need no scruple to remain : abundans cautela non nocet , is a safe aphorism ; as wary men when they pay moneys , besides seeing the book crost , will crave to have an acquittance : so it may be some satisfaction to the gentlewomans mind , to have a solemn release before witness , which say it should be more than needeth , yet can do no harm howsoever . sect. 16. fifthly , that the gentlewoman all the while before , and so ever after ( that time only excepted , when the relaxation should be made , for then it is requisite she should be personally present ) carefully avoid the company of that gentleman , and he like wise hers , so far as conveniently may be ; but at leastwise , by no means converse together with any familiarity , especially in private ; lest the former unlawful affection should rekindle in either party , and so the disease after some measure of cure grow to a relaps , which many times proves more dangerous than the first malady ; for commonly when the unclean spirit is ejected by repentance , if once he make himself master of the heart again ( as he will attempt it , and without a good watch haply effect it ) he will be sure at the re-entry , to come with a new strength , and that seven-fold to what he had before , and needs must the end of that man be worse then the beginning : she must therefore resolve to shun all likely occasions of falling again into the same snare , so far as the quality of her person and condition , and the common affairs of life will permit : and she had need also to use her best care and diligence ( praying to god daily for grace to strengthen her thereunto ) to withstand all wicked temptations of the flesh , that she be no more foiled thereby , neither entangled again in such sinful inconveniences , as by god's mercy she shall be now freed from . sect. 17. if in these directions , i be thought to deal with too much rigour and strictness , it would be considered : first , that it 's much better to put the patient to a little more pain at the first , than by skinning the wound over , to heal it deceitfully ; and to suffer it to rankle inward ; which will breed a great deal more grief at last . secondly , that since all men ( through corrupt self love , and privy hypocrisie , cleaving to our depraved nature ) are partial towards themselves , and apt to deal more favourably with their own sins , than they ought ; it is therefore safest for them ( in their own cases especially ) to incline to severity rather than indulgence . thirdly , that there may be a mitigation used of the present directions , according as the state of the patient ( in the several variations thereof ) shall require ; but that ( for the avoiding of partiality ) not to be permitted to the sole liberty of the party herself , but rather to be done by the advice of a ghostly physician , who , if he be a man of such wisdom and moderation as is meet , will i doubt not allow a greater indulgence in case he see it expedient , than it could be safe for the party her self to take of her own head . fourthly , that in all this discourse , i take not upon me to write edicts , but to give my advice , that is to say , not to prescribe to the judgment of others , if any shall see cause to dissent , but to deliver my own opinion ( being requested thereunto by a reverend friend ) with such a faithfulness and freedom as becometh me to do ; and truly those parties whom it most concerneth , ought not to blame me for it how soever ; inasmuch as there can be no cause to suspect that i should be carried with any personal respects to be partial either for or against either of them ; so god is my witness , whom i desire to serve , i had not any intimation at all given me , neither yet have so much as the least conjecture in the world , who either of them both might be . the case of a military life . sir , in referring over your friend to me , you have pitched upon one of the unfittest persons in the world , to be consulted in cases of that nature , who am altogether a stranger to the publick affairs of christendom , and understand nothing at all of the mutual interests , relations , or transactions of forein princes or states ; yea , so little curious have i been to inform my self , so much as where the stages lay of the chiefest actions of these latter times abroad , or what persons were engaged therein ; that i have something pleased my self ( perhaps too much ) with my own ignorance in our home affairs , accounting it among the happinesses of my privacy and retiredness , in these unhappy times ; that amidst so much fury and bloodshed on every side , it was never my hap to be within the view of any battle or skirmish ; nor did i ever see so much as a pistol discharged , or a sword drawn against any single person , since the beginning of the war. i could have wished therefore , since my opinion herein is desired , that i had had the opportunity to have advised with some more knowing men , & of greater experience and judgment than my self in these matters ; or at least , that you had sent me , together with the two inclosed letters , a transcript of your answer ( whose judgment i do with great reason very much value ) unto the former of them ; for there i assure my self , i should have met with such materials as would have served me for a good foundation to work upon ; yet to satisfie your desire , so far as in me lieth , and the rather for the gentlemans sake your friend , ( who though unknown to me by face , or till the receipt of your letter , so much as by name ; yet by his letters appeareth to be a person of piety and ingenuity , and a great master both of reason and language ) i have endeavoured ( with reservation of place for second thoughts , and submission to other judgments ) to declare what my present apprehensions are concerning the whole business ; wherein the resolution of such doubts , as in point of conscience may arise , or of the most and chiefest of them , will ( as i conceive ) very much depend upon the consideration and right application of these four things , viz. i. the different sorts of mens imployments in general . ii. the nature of the souldiers imployments in particular . iii. the end that men may propose to themselves in following the war ; or what it is that chiefly induceth them thereto . iv. the condition of the person so imployed , or to be imployed . i. considerations of mens imployments in general . 1. mens imployments are of two sorts . the one of such as any man may ( without blame from others , or scruple within himself ) follow , meerly upon his own score , if he find himself in some measure able for it , and have a mind there unto ; he hath a power in himself ( and that jure proprio , by a primitive and original right , without any necessary derivation from others ) to dispose of himself , his time and industry in that way ; for the exercise of which power , there needeth no special or positive warrant from any other person , but it is presumed he is , ( as in relation to others ) sufficiently warranted thereunto in this , in that he is not by any superiour authority , divine or humane , forbidden so to do ; and upon this account it is , that men betake themselves , upon their own choice and liking , to husbandry , merchandize , manual occupations , the study of the law , &c. 2. but another sort of imployments there are , whereunto a man hath not a just right primitively , and of himself , neither may he lawfully exercise the same meerly upon his own choice , but it is necessary , that that power should be derived upon him from some such person or persons , as have sufficient authority to warrant him for so doing : such is the imployment of a judge , a constable , an arbitrator , &c. which are therefore said to be juris delegati , because the right that any man hath to such imployments , accrueth unto him by virtue of that authority which he receiveth by delegation or deputation from some other that hath a right by command , election , nomination , or otherwise to impower him thereunto , whence are those usual forms , quo jure , quo warranto ? who made thee a judge ? by what authority dost thou those things ? or who gave thee this authority ? a man may be take himself to the study , and so to the practice of the laws , of his own accord , but he may not take upon him to be a judge , without commission from his soveraign ; so he may follow husbandry , and merchandry , upon his own choice , but he may not do the office of a constable , unless he be chosen by the neighbours ; or of an arbitrator , unless chosen by the parties thereunto . 3. now , although as well the one sort as the other , after a man hath addicted himself to the one , or is deputed to the other , may not unfitly be termed his particular calling , and the latter perhaps with better propriety than the former , ( for the word calling properly importeth the action of some other person ) yet according to the common notion , which by custom of speech among us , we have of these terms [ the general and the particular calling ] the imployments of the former sort , are usually taken to be the particular calling of men , and those of the latter sort , will be found ( if well considered ) to fall rather under the general calling , as branches or parts thereof , inasmuch as the exercise of such imployments , is a part of that moral duty , which all men ( according to their several respective relations ) ought to perform to others , being by them impowered thereunto , upon the tie of obedience , contract , friendship , &c. but for distinction sake , as the latines make a difference between vitae institutum and munus , we may call those of the former sort , mans profession and those of the latter sort his office ; so a man is by profession a lawyer , by office a judge ; by profession an husbandman , by office a constable . 4. to bring this discourse home to the present business , we are next to enquire , to whether sort of the two , the imployment of a souldier doth more properly appertain ; that is , whether we are to conceive of it as a profession which a man may at his own choice fix upon , as his particular vocation ; or rather as an office of duty and service , which he is to undergo , when by the command of his prince , he shall be thereto appointed , and so to come rather under the notion of a general calling ? to me it seemeth clearly to be of the latter sort . for , ( 1. ) in the passage of st. paul , 2 tim. 2. 4. no man that warreth , entangleth himself in the affairs of this life , that he may please him that hath chosen him to be a souldier ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applied to him that warreth with the note of universality ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) annexed , seemeth to imply , as if he supposed that no man might go to war , unless he were chosen for that service by some other person that might command it . nor do i see ( 2. ) what good construction can be otherwise made of that speech of our saviour , matth. 29. 57. all they that take the sword , shall perish with the sword ; or what should be the crime there intended to be signified , by this phrase of taking the sword , if it be not this , for a man to take the sword into his hand by his own authority , before it be put into his hand by that supream power , whom god hath immediately trusted with the bearing and managing of it . nor , ( 3. ) can that be said to be a mans profession , or particular calling , which men of all professions are ( in obedience to their governors , and for the service of their country ) bound to perform whensoever they shall be by lawful authority , called and appointed thereunto . 5. if these premises will be granted , it will soon appear , that the answer to the question proposed , in the beginning of the former letter ( as it standeth there in terminis , and in thesi , abstracted from the consideration of the person in the said letter charactered , and those other circumstances which may vary the case ) must be in the negative ; viz. that it is not lawful to be a souldier , upon the same account that men apply themselves to trades , and the practice of the laws , and to other ( like ) civil imployments . ii. consideration of the souldiers imployment in particular . 1. the care that ought to be in every man that taketh upon him the exercise of any office , to be well assured that he hath a sufficient right and warrant for so doing , is no less requisite in a souldier , than any other officer ; yea rather by so much more requisite in him , than in most of them , by how much the matter he is conversant about , ( viz. the life of man ) is of greater consequence , than are the matters in which most of them are imployed ; for the souldier every time he draweth his sword in the field , is by the very nature of his imployment supposed to do it either with a resolution to lose his own , or to take away his enemies life , else he doth but prevaricate , and is unfaithful in the service he has undertaken : in which service , if it be his fortune either to kill , or to be killed , he is actually and deeply guilty ; but if neither , yet that very resolution maketh him intentionally guilty of the transgression of the sixth commandment , thou shalt not kill ; in case he have no good right , so far to dispose either of his own , or the others life . it concerneth him therefore to look well to that ; both , what power belongeth to him , as a souldier , and by what authority he claimeth the exercise of such a power . 2. most certain it is , that properly and originally the power to dispose of mans life ( jus vitae & necis ) belongeth to god alone , who is , dominus vitae & necis , as the sole author of life , so the sole lord and master of life and death : some part of which power , since it hath pleased him for the good of humane society ( in the preservation of peace and justice , and the punishment of such as are enemies to either ) to communicate unto men , ( which power so communicated , is that which we use to call jus gladii , or the power of the sword ) it may therefore be lawfully exercised by men ; but within that latitude , and in order , as god hath communicated it to them , but not farther nor otherwise . 3. now god hath not given to any man , either soveraign or subject , power over his own life , to destroy it by his own voluntary act in any case ; no , nor yet power to expose it to the certain hazard of being destroyed by another in fight , saving in the one only case of just and necessary defence : under which notion is to be comprehended also the hazarding of the princes life , in a just and necessary war ; out of which case , whosoever shall expose his life to hazard , by fight , of his own accord ; if he perish in it , cannot be excused from being guilty of his own death , nor from usurping a power over his own life , which god hath not allowed . 4. add hereunto the injustice , that he thereby doth to his soveraign and country . god hath given to his vicegerents here on earth , a right in , and a power over the persons of all their subjects , within their several respective dominions , even to the spending of their lives in their countrys service , whensoever they shall be by their authority required thereunto , which they cannot therefore prodigally spend at their own pleasure , without apparent wrong done to their governors interest ; for as he that shall kill a private person , is not only an offender against god , and against that person , in depriving him of life ; but is also by the interpretation of the laws , ( according to the importance of the ancient form of enditing ) an offender against the crown and dignity of his soveraign , in depriving him of a subject , and consequently of the interest he had in his person , and of the use he might have had of his service : so he that is so prodigal of his own life , as to hazard it upon the sword in fight , without his soveraigns authority , if he perish , is not only guilty of his being accessary to his own destruction ; but doth also an act injurious and prejudicial to his soveraign , at whose service and disposal ( under god ) his life and person ought to be . 5. and as his presumption cannot be excused , if he be slain upon that account ; so neither can he justifie the killing of another ( though an enemy ) in battle , if we have no other warrant for taking of arms , than from himself ; for war is kind of judicature , wherein the prince that wageth the war , is as the judge that giveth sentence of death against the enemy , as a disturber of the peace of his country , & all that ingage in the war under him , are but as so many executioners of the sentence pronounced by him ; and he that executeth the sentence of death upon another , must do it by some lawful authority , as well as he that pronounceth the sentence ; or else he is a murtherer as well as this. now the souldier that by fighting on the one side , doth ipso facto declare against those of the other side , as enemies ; if he so engage of his own mind only , he doth indeed , upon the point , take upon him the office of a judge , being none , and so runneth before he be sent : or if it shall be said in his behalf , that he doth it not as a judge , but as the executioner of the sentence pronounced by that prince , into whose service he hath put himself , and who by the accepting of his service hath sufficiently authorized him to such execution : your letter hath suggested to me this ready answer , that the sentence pronounced by one that is not his lawful soveraign , and by consequence , whose judgment he is not warranted to follow , is of no more validity ( as in relation to him ) than sententia lata à non judice , and therefore can be no warrant to him to execute it . true it is , that with licence from his sovereign , he may serve under another prince , and consequently do such execution as we now speak of ; because the sovereign by so licensing him , doth really refer him over from himself to anothers judgment , and consequently warrant him to follow the same , and so render him capable ( upon the others acceptance ) to execute it . all this is true , but nothing to our purpose , because it doth destruere suppositum ; for we now suppose the case of a souldier putting himself into service , under a foreiner of his own mind , and where himself thinketh good , without the knowledge or licence of his own lawful sovereign . iii. consideration of the end to be proposed by the souldier . 1. sith the goodness or badness of mens actions and undertakings dependeth very much upon the end which they propose to themselves therein ; he that would desire to lead a souldiers life , must narrowly examine his own heart , what it is , bona fide , and in very deed , that first and chiefly induced him to that desire , and what affinity there is between that end , which he proposeth to himself , as the main scope of his intentions , and that which is or ought to be the true end of the thing it self ; the true end of the war , which only can warrant it lawful , we all know is the necessary preservation of a common-wealth in peace , by repressing ( or preventing ) all seditions , or hostile attempts to the contrary ; but as in other things it often happeneth , according to that saying , [ finis non idem est artis & artificis ] so here many times the warrior hath another end to himself far distant from that of war , and the more distant ever the worse ; as on the contrary , the action is ever by so much the better , by how much the intention of the person hath a nearer affinity with , or a directer tendency unto , that for which the thing it self was ordained . 2. now the ends which men , desirous to follow the wars , do usually propose to themselves in so doing , are especially one of these three , lucre , honour , or to do their country service ; concerning which , we are to enquire severally , whether or no and how far forth any of these may be a sufficient inducement to a christian , or but moral man , to follow the wars , as his particular calling or profession . 3. for lucre first : he that hath a warrant otherwise to imploy himself as a souldier , may doubtless lawfully both receive pay , and require it ; john the baptist allowed the souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke 3. 14. and st. paul thought it not reasonable , that any man should go to warfare at his own charges ; 1 cor. 9. 7. not so only , but he may also , in putting himself upon that imployment , ( being called thereunto ) have an eye to his profit , and an actual intention ( if moderate , and otherwise rightly qualified ) of getting himself a liveli-hood , yea , and of raising himself a fortune ( as we call it ) by his service therein ; even as men in the choice of other professions , or undertaking offices usually do , and may do without sin ; but to propose to himself lucre , as the main end and scope of following the wars ( as it is evident by their actions , that very many of our common souldiers do ) is one of the most hateful and unrighteous things in the world : so far is it from being a sufficient inducement to any man to make that his profession . how can it be imagined to be consistent with that charity , justice , and moderation , that should be in every christian to set up a trade of killing of men for mony ? the meer mercenary souldier therefore , or a souldier of fortune ( as we call him ) i find every where inveigh'd against as one of the greatest scourges or plagues of mankind ; for such men never look at the cause they engage for , whether it be right or wrong ; but at the pay and prey ; and therefore they take their best markets , and care not whom they undo , kill , and oppress , by violence , rapine , murther , and plunder , so that they may but enrich themselves thereby , and can do it with safety : nor will they stick , if there be an advantage to be made of it ; and that they can spy a fit opportunity for it , either to betray their own party , or to revolt to the other side , or to do any other act , though never so base and dishonest , nulla fides pietasque viris qui castra sequuntur . 4. next the intuition of honour and glory to be acquired by worthy actions in the wars , may be not only lawful , but commendable also and useful in a souldier ; and truly this of glory is a more noble end , of a higher pitch , and more befitting a generous spirit by much than that of lucre is ; both because men of eminent birth , and place , and parts , are aptest to be affected with it ; whereas gain worketh most upon the lower sort of men , and also because it putteth men upon more worthy enterprizes , and such as may win honour and reputation ; and restraineth them from those baser acts of injustice , cruelty , and rapine , to which the desire of gain usually prompteth the mercenary man ; but yet as to the warranting of the souldier for making that his profession , ( which is the point now in hand ) this of glory is of no more importance than was that of gain ; for the right end of war , being a safe and honorable peace , there is something common to both ( consequential to the desire of glory as well as of gain ) so inconsistent with that end , that it setteth them at an equal , or not much unequal distance therefrom : for as he that aimeth to gain by the wars , cannot but desire the continuance of war , that so his hopes of gain may continue ; so he that aimeth to get himself glory by the wars , cannot but desire the continuance of war , that so the opportunities of increasing his glory may continue ; for there is a d●opsie of vain-glory in the ambitious , as well as of avarice in the covetous , as thirsty and unsatiable in the one , as in the other ; whence it cometh to pass , that both the one and the other use their utmost wits and endeavours to find occasions to lengthen the wars , and to obstruct and retard ( so much as lieth in them ) the advices of peace : nay , let me add moreover , that in this respect at least ( viz. as to the effectual hindring of peace ) that of honour and glory , is much the more dangerous end of the two ; because his humour is aptest to seize upon the greatest persons , and such as by privilege of their birth , eminency of their places , activeness of their spirits , glory of their former actions , or other like advantages bear a great sway in councils , and are of some authority in the armies : whereas the peasantry , in whom most of the other humour ( that of base lucre ) aboundeth , have neither the wit nor the power ordinarily to do much harm . it hath therefore been a constant observation in all times and places , that the embroyling most common-wealths in wars , in the mean time , and working their ruine in the end , hath grown from the restlesness of some ambitious spirits , and their immoderate thirst after honour and glory . — patriam tamen obruit olim gloria pancorum , & laudis titulique cupido . juvenal sat. 10. 5. so that if there be any possibility of finding a person capable to take upon him the imployment of a souldier , as his proper profession , it must be among those that propose to themselves the same end therein , that is , or ought to be the end of war ; that is to say , those that after an impartial search of their own hearts , can truly say ( and not pretend it only ) that their chiefest aim in applying themselves to the wars , is to do their king and country service , in procuring or preserving the peace thereof , which no man can truly say , but he that preferreth the publick good , and the peace of his country , before all private interests . the tryal whereof is , if he take up arms with this resolution , and by his after-carriage make it good , not to do any act , or enterprize any thing for his own benefit , glory or safety that may hinder , nor to refuse any service or hazard that may probably promote the obtaining that end ; which qualification supposed , i deny not but that a man may find warrant to go on in the way of a souldier as his proper profession , and that in two cases . 6. first , that which ( in the nature of the imployment it self ) is rather an office than a profession ( such as we have already shown the souldiers imployment to be ) may yet become to the person so imployed , as his proper profession , if he shall be appointed thereunto by the lawful authority ; especially if it be done with a declared intention ( whether expresly or interpretatively declared ) of continuing him for life , or for any long space in the same ; and that the said imployment during such his continuance therein , shall require his personal attendance , either constantly or for the most part : as for example , a lawyer by profession and practice , is by his sovereign called to be a judge of either bench , or a baron of the exchequer , the office of a judge is now become his profession , or particular vocation , because it is supposed that he is to continue in that office ; and the execution of that office will require his attendance thereupon , in the yearly terms and circuits : but if the king shall appoint a serjeant or counsellor at the law , by his particular commission to ride this summers circuit , into such and such countries , and there to execute the office of a judge , the party so constituted and appointed , hath by virtue of that commission , full power to do the office of judge in that circuit , and is to be received and honoured with the title of lord and all other testimonies of honour and respect , in as much ample manner as other judges in their circuits are ; yet doth he not thereby come to be denominated a judge , as if that were his proper profession , or ordinary calling , as in the former case ; because he is impowered to execute the office of a judge , but during the time of that circuit only : nor is his attendance upon that office any longer required , or so much as allowed him . in like manner , if the king of england shall make choice of some person of quality to be governor of dover castle , or of barwick , that office then is as his profession , or particular calling ; because it is to be supposed , he is to continue in that imployment , and to attend the same until the kings pleasure be further known therein : but if the king upon some sudden insurrection and invasion should raise an army , and make choice of some person of like quality to have the conduct thereof , for the suppressing or repelling such insurrection or invasion , his imployment in that service being but temporary , and to determine as soon as the business were ended , should not otherwise than in courtesie denominate him a general , or at least not to be esteemed as his permanent profession , but only as a transient office. this is one case . the other case ( which is more pertinent to the business of these letters ) is of such as desire to imploy themselves in the exercise of arms in forein service , that they may attain to such knowledge or experience in the art military , as might the better enable them to do their king and countrey service , whensoever there should be need thereof ; for since the managery of war is long since grown into an art , and that not to be learned from books , or from private study ; but to be acquired by much practice and experience , and diligent observation : and the rather for that the particular rules of that art , do not stand at such a certain stay as those of most other arts do , but are daily altered and improved by new inventions : it is very necessary for every state to be well provided of a good number of such persons of their own nation , as should be expert and skilful in that art ; left they should be forced , if an unexpected war should happen , to call in foreiners for assistance , which is both dishonourable and dangerous : the necessity hereof too well appeareth by the evil consequents of the neglect of it in this nation in these latter times , especially in the reigns of the two last kings , by reason of the long peace ; and ( which commonly breedeth out of it as the rust and canker thereof ) tenderness of education and voluptuous living . the nobility and gentry of england , in the generality of them , had so much degenerated from the martial prowess of their ancestors renowned in all histories , than in the beginning of these unnatural wars , there were very few to be found of our own nobility and gentry , fit to have command in an army , or that knew any thing belonging to the art of war ; in somuch that use was made on both sides of mercenary men , and most of them scots , who being for the most part bred up abroad ( in france especially , a place of much action ) had learned experience more than-our english had in such matters , by which advantage they had so wound themselves into the chief places of command , and had such an influence into the councils of both sides , that the war was in a manner wholly ordered by their directions , witness the great power that ruthen , urrey , king , meldram , &c. had in the armies on either side . 8. the weightiness then of princes affairs , upon all emergent occasions , rendring it necessary for them , not only to have power to command their subjects of whatsoever rank or profession to serve as souldiers in their wars ; but also to provide aforehand for a supply of able men , both for places of command , and to execute other parts of that service , which cannot be done , unless a considerable number of persons be trained up in the exercise of arms , and bred souldiers : it is consequently necessary , that some persons be , either by their authority appointed , or at least by their permission allowed to addict themselves to a military course of life , as their proper profession and calling , which authority or permission from their soveraign , will sufficiently warrant to their conscience the choice of that profession ; supposing ( as now we do ) that the intention be right , the person meetly qualified , and all other cautions in respect of the matter , manner , circumstances , and otherwise , duly observed . 9. the necessity of learning this art granted , there may sometimes follow a further necessity , viz. of learning it abroad , and after it is learned , of exercising it abroad ; and in forein service , and that in these two cases : first , when the souldiers own country , whereunto his service is principally , and in the first place due , hath either the happiness to be in a setled peace and freedom , under the government of a lawful soveraign ; or the unhappiness to be in such servitude , through the prevalency of an usurping power , that no resistance can be made there-against ; for in the former case , there is no exercise at all of the souldiers faculty in earnest ; and of what little a vail to the attaining of any solid knowledge , or experience in the art military , such superficial trainings , as were used ( and those but very seldom neither ) by the lieutenants of the several counties here in england , with the country captains and muster-masters are , ( beside that our own reason will tell us ) the rawness and unserviceableness of our trained-bands in the beginning of the late wars did abundantly manifest : and in the latter case , the souldier , if he will have imployment at home , must either engage on the behalf of an unjust power , or else run upon his own certain destruction to no purpose . iv. consideration of the condition of the person . 1. this must be considered too ; for the different conditions of persons may make a great difference in the lawfulness or unlawfulness of their actions , according to the old saying , which holdeth true in this sense also , no less than in that other , in which it is commonly used ( relating to mens corrupt partialities , duo cum faciunt idem , non est idem . in your friends second letter , i find a demand made ( as in the way of reply to some passage of your answer to his first letter ) to this purpose ; suppose two great princes ( as france and spain , for instance ) have had long wars together , and the justice of the cause appear neither more nor less , on the one side , than the other ; if in case a third prince , or state , out of a sincere desire to establish the peace of christendom , after other offers and mediations for that purpose made in vain , might lawfully joyn in arms with the one party to force the other to peace , why a private person might not as lawfully ( having the same intention ) enter into arms for the same purpose ; and the reason of demand thereof is , because every prince or state is ( in relation to other princes and states ) but as one private man to another ; for being called to the regiment of his own people only , he is but as a private man in aliena republica . 2. but that there is a great difference between a soveraign prince and a private person in this affair , it cannot be denied ; insomuch that i find in the very same passage ( put in as it were by way of objection ) three very considerable differences . first , that princes may , and sometimes are obliged by articles and covenants , for the defence of their allies , to take up arms , which cannot be the case of private men. secondly , that princes may see cause to set in for their own safety and interest , lest the prevailing party might grow too potent , and so themselves might be oppressed by him . thirdly , there is a greater probability in a prince of compassing that noble and glorious end , the peace of christendom , then can be in a private man. all these differences are allowed there as true ; but yet excepted against , as not contributing any thing to the justice of the cause , which is here the question . 3. if these do not , yet a fourth difference there is , that will ( as i conceive ) manifestly contribute thereunto , to wit , that jus belli , is penes principem solum : in the business of war , princes have judicial , private men an executive power only ; and he that hath no power but to execute the sentence of a judge , is bound to wait the judges sentence before he offer to act ; otherwise he shall act beyond his lawful power , which is unjust : not but that a prince , if he raise a war where he ought not , is unjust too ; even as a judge is unjust , which pronounceth a wrong sentence : but here in is the difference between them for taking up of arms. the prince having jus agendi in that behalf , may do it justly , and he may do it unjustly ; yet where he doth it unjustly , he doth but abuti jure suo : but the private person , not having jus agendi , in that respect cannot ( without the authority of the soveraign ) do it otherwise than unjusily ; because in so doing , he doth without leave uti jure alieno , which is always unjust . it is one thing for a man to use ( whether well or ill ) a power that of right belongeth to him ; and another to assume a power that of right , belongeth not to him ; the one is not unjust , unless he abuse his power , the other is , if he use it at all . 4. neither perhaps will the reason alledged to the contrary ( viz. that a prince in point of justice and power , is in aliena republica , but as a private person ) bear so much weight as is laid upon it , if one point be well considered , which i think will prove a truth , though it be very tenderly handled ; otherwise it may prove very dangerous , both because it may seem a paradox to those that have been little conversant in publick affairs ; as also , and especially , because it may , by racking it too high , be easily wrested to a mischievous construction , for the patronage of any tyrannical action ; the point is this , that justitia politica , and justitia privata , have not in all the same adequate measure . princes are bound to be just , as well as the meanest private men are , and obliged to keep faith both with friends and enemies , every whit as exactly and punctually , without equivocation , reservation , or other eluding devices , as they ; of all this no man doubteth : but it is not therefore necessary , that the rules of justice , whereby the counsels and actions of princes and states , in their mutual relations are to be measured , should be precisely the same with those which measure the dealings of private men one with another . 5. and the reason of the difference is evident : private mens controversies may be decided , and their injuries repressed or punished , by the positive laws of the state , whereof they are members ; and consequently subject to be ordered in all their dealings by those laws ; which positive laws ( together with the law of nature , and the divine law , which are common to all men ) are the adequate rule , whereby the justice of private persons , and of their actions , is to be measured ; but since princes and states are not subject to any such positive laws common to them both , as may determine their differences and controversies : the great necessity of humane affairs , hath ( for the good of mankind in the preservation of peace ) introduced by the common consent of nations , another law of larger extent , that which we peculiarly call jus gentium , or the law of nations ( whereof that which we call the law of arms , is one special part ) by which law of nations ( together with the law of nature , and the divine law , as aforesaid ) the justice of princes and states , and of their actions , is as by the proper adequate rule thereof to be measured . whence it cometh to pass , that sundry things are by the rules of politique justice allowed as lawful and just between princes , which between private men , would by the rules of meer moral justice , be condemned ( and that deservedly too ) as unjust and unlawful : there are sundry arcana imperii , some arts and simulations for maintaining intelligenceabroad for concealing and disguising counsels at home , in the instructions of embassadors and managing of embassies , in making alliances and confederacies , but especially in the pursuance and effects of war , which seem much to swerve from the ordinary precepts of moral justice ; which yet ( fide integrâ & citra dolum malum ) are by the consent of nations allowed to be used , and so must be , or else there could be no secure living in the world in any society , that saying of his atque ipsa utilitas justi prope mater & aequi , had somewhat of truth and reason in it . 6. the truth and reasonableness of what hath been said will appear ( omitting many other ) in these few instances . first , when a town is taken by the enemy , by the law of nations , the spoil thereof falleth to the conqueror , which if he give to the souldiery to plunder ( as usually is done ) every souldier thereby acquireth a just right and dominion in that which he can lay his hand on first , and take into his possession . secondly , it may sometimes concern a prince or state in point of honour or safety to vindicate himself by war , for some wrong offered to his merchants , or for some rudeness or incivilities done to his embassador ( for even these , in case reparation be demanded and denied , have been ever held just canses of war ; ( as amphitruo in plautus rendreth that as a sufficient reason of his war , nimis ferociter legatos nostros increpant ) in this case it is by the law of nations allowed him , not only to fight against the prince himself , who yet only did the wrong , but to waste his country , fire his towns and villages , and spoil thousands of his innocent subjects of their fortunes and lives in pursuance of his just revenge ; but if a private gentleman wronged by his neighbour should in like manner , in revenge of that wrong , beat his servants , vex his tenants , and seek his or their undoing , the act were palpably most unchristian and unjust . thirdly , since potent princes , have for the most part , great ambitions , ( and ambition is a boundless lust ) it behoveth a prince for his own safely , to have a watchful eye over the motions and designs of a potent neighbour , almost as much as of a declared enemy ; and therefore wise princes have ever been careful by all just means to balance their neighbour princes and states as near as they could ; in such a proportion as might hinder the over growth of any one above the rest : in order whereunto it hath been held lawful for a prince , laying a side the consideration of the cause , to joyn in arms with the weaker , for his assistance against his potent adversary , who else were likely in a short time to swallow him up , whereby he should become formidable and dangerous , as well to himself as to the other his neighbour princes and states ; upon which account alone , were there no other reason besides , it would be as just for all christian princes to compose their own quarrels , and to aid the venetian , and hungarian , persian , or tartar , against the turk , as it is expedient and honourable for them so to do : but what is thus allowed just in the waging of war between princes ; if in a wager of law a private pers●n should attempt the like , viz. to assist with his purse and pains a poor man against a rich , without considering the equity of the cause , the act were ( as in the former instance ) palpably unjust and unchristian : instances might be produced many more to the same effect were i● needful , but these i think sufficiently evidence the truth of what i undertook to shew in this particular . 7. there are also sundry other circumstances considerable concerning the condition of the person , which may render the same undertaking unlawful to one , which yet may be lawful for another , or more or less expedient or inexpedient for one than for another , supposing both private persons and subjects ; as namely , whether he be a person of honour and estate , or a man of ordinary rank and fortune ; whether a single-man , or married ? if married , whether he have the consent of his wife or no ? and whether such consent were a free and rational consent in the wife arising from a judgment convinced of the fitness of the undertaking , or rather wrung from her by the importunity of the husband , and her facility in yielding to the potency of his desires therein ? whether the necessity of his domestical affairs , and oeconomical relations will brook his absence for so long a time as must be spent in that imployment ; or will not rather require his presence and care for the managery thereof in the mean time ? and an hundred other like doubts and difficulties meet to be taken into deliberation , and unprejudicately weighed against those other probabilities and inducements which at first kindled , and after fomented his desires , before he imbarque himself in that imployment : and yet when all is done , it were safer for him ( in my opinion ) to forbear than to proceed in his intentions , unless he shall be assured , that he hath the free allowance of his sovereign , thereunto either expressed ( which would be the clearest warrant for his conscience ) or at leastwise upon very pregnant grounds of probability presumed . the case of scandal . 1. in judging of cases of scandal , we are not so much to look at the event , what that is , or may be ; as at the cause whence it cometh ; for sometimes there is given just cause of scandal , and yet no scandal followeth , because it is not taken : sometimes scandal is taken , and yet no just cause given ; and sometimes there is both cause of scandalgiven , and scandal thereat taken ; but no man is concerned in any scandal that happeneth to another , by occasion of any thing done by him ; neither is chargeable with it , farther than he is guilty of having given it , if then we give scandal to others , and they take it not , we are to bear a share in the blame as well as they , and that a deeper share too , ( vae homini , wo to the man by whom the offence cometh , matth. 8. 7. ) but if they take offence when we give none , it is a thing we cannot help , therefore the whole blame must lie upon them ; wherefore if at any time any doubt shall arise in the case of scandal , how far forth the danger thereof may , or may not oblige us to the doing or not doing any thing proposed , the resolution will come on much the easier ; if we shall but rightly understand , what it is to give scandal , or how many ways a man may become guilty of scandalizing another by his example . the ways ( as i conceive ) are but these four . 2. the first is , when a man doth something before another man , which is in it self evil , unlawful , and sinful , in which case , neither the intention of him that doth it , nor the event , as to him that seeth it done , is of any consideration ; for it mattereth not whether the doer had an intention to draw the other into sin thereby , or not : neither doth it matter whether the other were thereby induced to commit sin or not : the matter or substance of the action being evil , and done before others , is sufficient to render the doer guilty of having given scandal , though he had neither any intention himself so to do ; nor were any person actually scandalized thereby ; because wha tsoever is in it self , and in its own nature evil , is also of it self , and in its own nature scandalous , and of evil example . thus did hophni and phineas the sons of eli , give scandal by their wretched prophaness and greediness about the sacrifices of the lord , and their vile and shameless abusing the women , 1 sam. 2. 17. 22. and so did david also give great scandal in the matter of uriah , 2 sam. 12. 14. here the rule is , do nothing that is evil , for fear of giving scandal . 3. the second way , when a man doth something before another with a direct intention and formal purpose of drawing him thereby to commit sin ; in which case , neither the matter of the action , nor the event is of any consideration , for it maketh no difference ( as to the sin of giving scandal ) whether any man be effectually enticed thereby to commit sin , or not ; neither doth it make any difference , whether the thing done were in it self unlawful or not , so as it had but an appearance of evil ; and from thence an aptitude to draw another to do that ( by imitation ) which should be really & intrinsecally evil , the wicked intention alone , ( whatsoever the effect should be , or what means soever should be used to promote it ) sufficeth to induce the guilt of giving scandal upon the doer : this was jeroboam's sin , in setting up the calves with a formal purpose and intention thereby ( for his own secular and ambitious ends ) to corrupt the purity of religion , and to draw the people to an idolatrous worship , for which cause he is so often stigmatized with it , as with a note of infamy , to stick by him whilst the world lasteth , being scarce ever mentioned but with this addition , jeroboam the son of nebat that made israel to sin . here the rule is , do nothing ( good or evil ) with an intention to give scandal . 4. the third way is , when a man doth something before another , which in it self is not evil , but indifferent , and so according to the rule of christian liberty , lawful for him to do , or not to do , as he shall see cause ( yea , and perhaps otherwise commodious and convenient for him to do ) yet whereat he probably foreseeth the other will take scandal , and be occasioned thereby to do evil . in such case , if the thing to be done , be not in some degree ( at least prudentially ) necessary for him to do ; but that he might , without great inconvenience and prejudice to himself , and any third person , leave it undone , he is bound in charity and compassion to his brothers soul , ( for whom christ died ) and for the avoiding of scandal to abridge himself in the exercise of his christian liberty for that time so far , as rather to suffer some inconvenience himself by the not doing of it , than by doing of it to cause his brother to offend ; the very case which is so often , and so largely , and so earnestly insisted upon by st. paul , rom. 14. 13 , 21. and 15. 1 , 3. 1 cor. 8. 7 , 13. and 9. 12 , 22. and 10. 23 , 33. here the rule is , do nothing that may be reasonably forborn , whereat it is like scandal will be taken . 5. the last way is , when a man doth something before another , which is not only lawful , but ( according to the exigencies of present circumstances pro hic & nunc ) very behoveful , and in some sort ( prudentially ) necessary for him to do ; but foreseeth in the beholder a propension to make an ill use of it , and to take encouragement thereby to commit sin ; if there be not withal a great care had to prevent , as much as is possible , the scandal that might be taken thereat : for , qui non prohibet peccare cum potest , jubet . in such case the bare neglect of his brother , and not using his utmost endeavour to prevent the evil that might ensue , making him guilty , upon which consideration standeth the equity of the judicial law given to the jews , exod. 21. 33 , 34. which ordereth , that in case a man dig a pit or well for the use of his family , and ( looking no farther than his own conveniency ) put no cover on it , but leave it open , whereby it happeneth his neighbours beast do fall therein , and perish , the owner of the pit is to make it good , inasmuch as he was the occasioner of that loss unto his neighbour , which he might and ought to have prevented : in this last case the thing is not ( for the danger of the scandal ) to be left undone , supposing it ( as we now do ) otherwise behoveful to be done ; but the action is to be ordered , and carried , on by us , for the manner of doing , and in all respects and circumstances thereunto belonging , with so much clearness , tenderness , and moderation , and wisdom , that so many as are willing to take notice of it may be satisfied that there was on our part a reason of just necessity that the thing should be done ; and that such persons as would be willing to make use of our example , without the like necessity , may do it upon their own score , and not be able to vouch our practice for their excuse ; even as the jew that stood in need to sink a pit for the service of his house and grounds , was not ( for fear his neighbours beasts should fall into it , and be drowned ) bound by the law , to forbear the making of it , but only to provide a sufficient cover for it , when he had made it . here the rule is , order the doing of that which may not well be left undone , in such sort , that no scandal may , through your default , be taken thereat . 6. i do not readily remember any doubt that can occur about the reason of scandal , which may not be brought within the compass of these four rules ; and then the right applying some or other of these rules , will give some furtherance towards the resolution of these doubts . the case of a bond taken in the kings name : proposed july 1658. r. c. was seized in fee of certain houses of small value , with the appurtenances ; and in the year 1635. whiles owner of the said houses he intreated a. b. to be his surety for one hundred pounds ; and continued the same at interest till 1639. at which time he requested a. b. to discharge that bond , and in consideration thereof , selleth the said houses to a. b. and his heirs for ever ; the said r. c. also buyeth of a merchant a parcel of goods ; the merchant being a receiver of some part of the late kings revenue , and under pretence of a priviledge thereby , taketh a bond of the said r. c. for the payment of two hundred pounds to himself , but in the name of the late king , as if indebted to the king ; and under that pretence , procureth an extent upon the houses sold to a. b. and make seizure thereof : was r. c. seized of the same , when he entred into that bond. the said king , 1640. published a proclamation , wherein he declared , that the taking of such bonds was contrary to his intention , and an abuse of his prerogative , and prohibited all such crafty courses , as tending to the oppression of his subjects ; and it is to be noted , that the said proclamation was published two years before the extent was executed upon the houses , which nevertheless have been held under that extent about fourteen years , which is beyond the value of the houses . the said r. c. died poor , the merchant is dead also , without any child , leaving as estate behind him of twenty thousand pounds , as is supposed ; a great part visible in lands , as appeareth by his last will upon record . advice of counsel at law being taken , have the said a. b. may be most readily relieved ; he is directed to petition the present supreme power to pardon the debt , because taken only in the kings name , when there is no debt due to him from r. c. as to the case proposed . 1. iam clearly of opinion , that the taking of bonds in the kings name , to the meer behoof , and for the advantage of private persons , when there was such debt really due to the king , was a fraudulent and unjust act from the beginning ; for though it were not actually forbidden , and so might perhaps be valid enough in foro externo , till the issuing out of the kings proclamation in that behalf ; yet was it in point of conscience unlawful before , as being a crafty course : so refused by the king himself , and guilty of a double injustice , the one to the king , as an abuse to his prerogative ; the other to the subject , as tending to their oppression , as by the proclamation is recited , and that therefore , 2. neither might the merchant , whiles he lived , nor ought his executors , now he is dead , to make advantage of the kings name used in that bond ; nor might he then , nor may they now , by virtue of the kings prerogative , or under the colour thereof , for the recovery of the said debt , use any way to the prejudice or damage of the obligee , or of any purchaser from him , other than such , as he or they might have used , in case the bond had been taken in the obligee's own name , and not in the kings . 3. if any proceedings have been made already in pursuit of the debt , due upon the said bond , upon no other ground or colour , than the prerogative aforesaid , whereby the said a. b. cometh to be endamaged or prejudiced more than otherwise he should have been ; that the executors ought to make him some considerable satisfaction for the same , although perhaps not to the full of what he hath suffered or would demand ; yet in such a proportion , as to the judgment of indifferent persons ( in a case wherein both parties , if they must do what is fitting and just , are sure to be losers ) shall seem reasonable , in case the parties cannot accord it between themselve . 4. whereof , although through the corrupt partiality that is in most , i may truly say , all men more or less ; i do not apprehend any great likelihood ( for neither part would , and yet both must be losers ) yet i should advise that tryal were made thereof in the first place , as the most kindly christian way of growing to peace , if parties will be persuaded to meet about it , and can be made masters of their own passions when they are met ; and surely matters might be easily brought to a handsome conclusion , if both parties , but especially the executors , who seem to have the advantage in law , would not stand too much upon what soever advantage they may seem to have , but ( as in conscience they ought ) submit both that , and all other circumstances appertaining to the business , and indeed their whole mutual demands ; to the final determination of that transcendent law , which christ hath established as the only royal standard , whereby to measure the equity of our actions , in all our dealings towards others , viz. to do as we would be done unto ; or which cometh to one , not to do that to another , which if he should do to us ( supposing his case was ours ) we should think our selves scarce justly and fairly dealt withal . 5. but lastly , in case no such accord can be made , either by agreement of parties , or mediation of friends , and that through the only default and stiffness of the executors ; a. b. having by all fair ways faithfully sought and endeavoured the same , i see not but the said a. b. may ( but not to be done , but as his last refuge ) seek to relieve himself according to the advice of his counsel , by making his addresses to such person or personage , as for the time being shall be in actual possession of the supreme power , and so in a capacity to over-rule the law in a case of that nature , by forgiving that debt whereunto the king was colourably and fraudulently entituled for private advantage , to the prejudice of a third person , but was not at all a debt owing to him from the obligee . p. p. 17. july , 1658. the case of the engagement . sir , i have hitherto been very sparing in delivering my opinion concerning the point now most in agitation , viz. of the lafwulness or unlawfulness of subscribing the engagement : considering the mischiefs that must needs have followed , if it should be once noised abroad , that i had given forth any determination in so tickle a point . i could not but foresee on the one side , if i should condemn it as utterly unlawful , how i should be looked upon by those that have all power in their hands , not as a refuser only , but a dissuader also of what they have thought fit to require : and on the other side , if i should allow it in any case lawful , what ill use would certainly be made thereof by multitudes of people , apt to be so far scandalized thereby , as either to swallow it whole without chewing , ( that is , resting themselves upon the general determination of the lawfulness to take it hand over head , without due consideration , either of the true meaning of it , or of other requisite cautions and circumstances ) or else to conceive themselves by so engaging , to be for ever discharged from the bond of their former allegiance . yet since by your letter , and by sending your servant therewith on purpose so many days journey , through unknown ways , and at this season of the year ( especially as the weather hath proved since his coming forth ) scarce passable , you have shewn your earnest desire to understand what my opinion is in this point ; so great , both for difficulty and concernment ; i could not think it fit , nor consistent with that civility which is to be used , especially towards strangers , to send back your messenger without the return of some kind of answer : wherein , albeit i shall not come up to the full , of what your letter declareth to be your desire , viz. in giving a particular judgment and estimate of the eight several arguments therein proposed , and the additional quaere in the postscript : yet you shall find something tending towards your satisfaction therein , by touching upon those points ( so far as the straits of time would suffer ) wherein the difficulty of the whole business seemeth chiefly to consist . first , then , it is to be considered , that allegiance is a duty that every subject , under what form of government soever , by the law of nature , oweth to his country , and consequently to the sovereign power thereof . for the very same law ( which we may call the law of nature , at least in a large acceptation ) which inclineth particular men to grow into one civil body of a common-wealth , must necessarily withal , imprint a sense , and tacite acknowledgment of such a duty of allegiance in every inferior member of the body , unto the caput communitatis , or sovereign power , by which that common-wealth is governed , as is necessary for the preservation of the whole body . so that the bond of allegiance doth not arise originally from the oath of allegiance ; as if those that had not taken the oath , had a greater liberty to act contrary to the allegiance specified in the oath , than those that have taken it , have : or as if , in case the oath should be quite laid aside , there should be no allegiance due . but it is so intrinsecal proper , and essential a duty , and ( as it were ) fundamental , to the relation of a subject , quâ talis , as that the very name of a subject doth , after a sort , import it ; insomuch , that it hath thereupon gained , in common usage of speech , the stile of natural allegiance : whence all these inferences will follow . 1. that the bond of allegiance , ( whether sworn or not sworn ) is in the nature of it it perpetual and indispensable . 2. that it is so inseparable from the relation of a subject , that although the exercise of it may be suspended by reason of a prevailing force , whilest the subject is under such force , ( viz. where it cannot be imagined , how the endeavour of exercising it can be effectually serviceable to restore the sovereign power to the right owner , for the establishment of that publick justice and peace wherein the happiness of common-wealths consisteth ) yet no outward force can so absolutely take it away , or remove it , but that still it remaineth virtually in the subject , and obligeth to an endeavour ( so soon as the force that hindred it is over ) of actually exercising of it , for the advantage of the party , to whom of right it is due , and the advancement of the common good thereby , upon all fit occasions . 3. that no subject of england , that either hath , by taking the oaths of supremacy , or allegiance , acknowledged ; or that not having taken either oath , yet otherwise knoweth , or believeth , that the soveraign power in england , to whom his natural allegiance is due , is the king , his heirs , and lawful successors , can without sinning against his conscience , enter into any covenant , promise , or engagement , or do any other act or acts whatsoever , whereby either to transfer his allegiance to any other party , to whom it is not of right due , or to put himself into an incapacity of performing the duties of his bounden allegiance to his lawful sovereign , when it may appear to be useful and serviceable to him . 4. that therefore the taking of the late solemn league and covenant , by any subject of england ( notwithstanding the protestation in the preface , that therein he had the honour of the king before his eyes ; and that express clause in one of the articles of it , wherein he swore , the preservation of the kings person and honour ) was an act as clear contrary to the oath of allegiance , and the natural duty of every subject of england ; as the assisting of the king to the utmost of ones power ( which is a branch of the oaths ) and the assisting against any person whatsoever , with his utmost power , those that were actually in arms against the king ( which was the very end for which that covenant was set on foot ) are contrary the one unto the other . 5. and that also for the same reason , no subject of england , that hath taken the oaths , and understandeth them , or is persuaded that the sovereignty of this realm doth of right belong to the king , his heirs , and lawful successors , can without sinning in like manner against his conscence , take the engagement now offered : if he so understand the words , wherein it is expressed , as if they did contain in them , and require of the promiser , an acknowledgment that the supream power of this realm , whereunto the subjects owe their bounden allegiance , is rightly vested in those persons that now exercise it ; or as if they did import an utter abjuration , or renouncing of that allegiance which was formerly held due to the king. ii. this being cleared , the next enquiry must be , whether or no the words of the engagement will reasonably bear such a construction , as to the understanding of a rational and conscientious man , may seem consistent with his bounden duty and allegiance to his lawful soveraign ? whereof ( i think ) there need be no great question made , if it be well considered , 1. that all expressions by words , are subject to such ambiguities , that scarce any thing can be said or expressed in any words , how cautelously soever chosen , which will not render the whole speech capable of more constructions than one . 2. that very many men , known to be well affected to the king and his party , and reputed otherways both learned and conscientious ( not to mention the presbyterians , most of whom , truly for my own part , when we speak of learning and conscience , i hold to be very little considerable ) have subscribed the engagement ; who in the judgment of charity , we are to prefume , would not so have done , if they had not been persuaded the words might be understood in some such qualified sense , as might stand with the duty of allegiance to the king. 3. that ( as you write ) it is strongly reported and believed , that the king hath given way to the taking of the engagement , rather than that his good subjects should lose their estates for refusing the same . which , as it is a clear evidence , that the king , and they who are about him , to advise him , do not so conceive of the words of this engagement , as if they did necessarily import an abandoning of the allegiance due to him : so 't is ( if true ) a matter of great consideration towards the satisfaction of so many , as out of that fear only , have scrupled the taking of it . for the doing of that cannot be reasonably thought to destroy the subjects allegiance ; which the king , who expecteth allegiance from all his subjects , advisedly , and upon mature deliberation alloweth them to do . iii. but all this being granted , that the words of the engagement are capable of such construction ; yet is not the conscience thereby sufficiently secured , from justly scrupling at the taking thereof , unless it may yet further appear , that the subject hath the liberty to make use of such a construction ; which is in effect the quaere contained in your postscript , viz. whether upon supposition , that the words of the engagement will bear more constructions than one , the subscriber may take it in his own sense , or is bound to take it in the imposers sense ? or , whether it be necessary or expedient before he subscribe , to ask those that require his subscription , in what sense they require him to subscribe it ? upon the resolution of which quaere , since ( as i conceive ) the last resolution of the judgment , wherein the conscience is to acquiesce , doth principally depend ; i shall endeavour to give you my thoughts therein , ( wherein i acknowledge to have received much light and satisfaction from a discourse written by a learned , judicious , and pious friend , whereof i lately had the perusal , but for some reasons , not thought fit to be published ) as distinctly , and clearly , as the time i have to do it in , will suffer . 1. first , then , for a man that is required of another to give faith by some oath , promise , or other engagement , to take it in a sense of his own , manifestly different ( even in his own apprehension ) from the others meaning , sufficiently expressed by words , according to the common custom of speech , and the nature of the business which it concerneth , is so gross a conceit , that had not the impudence of the jesuits , in maintaining the lawfulness of their equivocations , and the sad experience of these late times , ( wherein thousands have cheated themselves into perjury , by thinking to avoid it ) evidenced the contrary , it might well have been thought a thing incredible , that any man of common understanding , should suffer his reason to be so infatuated by his affections , as to be deceived thereby . for if such latitude of construction should be admitted in promises , and other obligations of that nature , intended for the preservation of faith amongst mankind , there would not remain any possible means , whereby for men to have assurance of one anothers meanings . wherefore i take that for a clear truth , that all promises , and assurances , wherein faith is required to be given to another , ought to be understood , ad mentem imponentis , according to the mind and meaning of him to whom the faith is to be given ; so far forth as the meaning may reasonably appear , by the nature of the matter about which it is conversant , and such signification of the words , whereby it is expressed , as according to the ordinary use of speech amongst men , agreeth best thereunto . the reason whereof is , because the faith so required to be given , is intended to the behoof , and for the interest of him that requireth it ; namely , to the end he may have the better assurance from him that giveth the faith , that what is promised shall be accordingly performed : which assurance he cannot have , if after his meaning , sufficiently declared by the words , it should yet be at the liberty of the promiser to reserve another secret meaning in his own breast , differing therefrom . 2. but secondly , what if the intention of the imposer be not so fully declared by the words and the nature of the business ; but that the same words may in fair construction be still capable of a double meaning , so as taken in one sense , they shall bind to more , and in another to less . i conceive in such case it is not necessary , nor always expedient , ( but rather for the most part otherwise ) for the promiser , before he give faith , to demand of the imposer , whether of the two is his meaning . but he may by the rule of prudence , and that ( for ought i see ) without the violation of any law of conscience , make his just advantage of that ambiguity , and take it in the same sense which shall bind to the less . and this i ground upon the very same reason as before ; for sith the faith to be given , is intended to the behoof of him , to whom it is given , it concerneth him to take care that his meaning be expressed in such words as will sufficiently manifest the same to the understanding of a reasonable man. which if he neglect to do , no law of equity or prudence bindeth the promiser by an over-scrupulous diligence to make it out , whereby to lay a greater obligation upon himself than he need to do . 3. but then thirdly , if it shall happen ( as often it cometh to pass , when we have to deal with cunning men , and may possibly be the case now , and undoubtedly was so in the business of the protestation , when the time was ) that he that requireth the faith to be given , do of purpose so contrive words , that there may be left an ambiguity and latitude of sense therein ; yea , and that it be very probable , and in a manner apparent , ( upon the consideration of the point of interest , or other strong presumptions arising from circumstances or otherwise ) even to the apprehension of the promiser himself , that he hath some farther reach in requiring that promise from him , some more remote and secret intention than he is willing to discover . in that case what is to be done ? i answer , that the promiser in such case is no ways obliged in giving his faith , to take notice of any such secret intention , but is at liberty to make use of that latitude of sense , which the other did rather chuse to leave undetermined , than to restrain , and so to turn the others cunning dealing to his own best advantage , by taking it in the more favourable construction ; and that which bindeth to less . for it is the declared intention only , ( viz. that which the words , according to the common use of speech , do in relation to the nature of the subject , most naturally and properly represent to the understanding of reasonable men , when they hear them ) and not to the remote , secret , and reserved intent , which the promiser is obliged unto . the reason whereof is manifest ; because he that requireth faith to be given from another , by words of his own contriving , is ever presumed so to have determined the sense thereof , in the contrivance of the words , as may sufficiently declare what he intendeth the promiser should assure him to perform . if therefore he have not so determined the words , as to signifie the more ; it is in all reason to be presumed , that he intended to oblige him but to the less . for being at liberty to make his own choice of words , whereby to express his own meaning ; who can think otherwise , but that he would make the choice with respect to his own interest ? and therefore , though he might have a secret desire , which he is loth to discover , that the promiser should be bound to the more , and would be marvellously well pleased , that he should so understand the words , as if they intendded to bind him to the more : yet since it had been so easie a matter for him , by adding or altering a few words , to have declared that intent , if he had thought it conducible to his own ends ; it will be presumed also , that it was out of respect of self-interest , that he forbare so to do , and chose rather to leave his meaning , in such general words , as will not exclude the sense , which bindeth but to the less ; and consequently that his declared intent obligeth to no more but to the less only . iv. to bring the matter yet closer , and to put it up to the present cases , there are yet two things more to be done . first , to shew what different constructions ( the highest , i mean , and the lowest ) the words of the engagement are fairly capable of . and secondly , to find as well as we can , whether of two is more probably the meaning intended by the imposers , to be declared by the words . the words are these : i do promise to be true and faithful to the common-wealth of england , as it is now established without king or lords . wherein there are sundry ambiguities . 1. first , in the words true and faithful ; by which may be intended , either the promise of that fidelity and allegiance ( which was formerly acknowledged to be due to the king , &c. ) to be now performed to those that are presently possessed of the supream power , as their right and due . or else that promise of such a kind of fidelity , as captives taken in the war , promise to their enemies , when they fall under their power ; viz. to remain true prisoners of war , and so long as they are in their power , not to attempt any thing to their destruction . 2. secondly , in the word common-wealth , by which may either be meant , those persons who are the prevalent party in this kingdom , and now are possessed of , and do exercise the supreme power therein , as if the right of soveraignity were vested in them : or else , the whole entire body of the english nation , as it is a civil society or state within it self , distinguished from all other foreign estates . taken in the former sense , the fidelity promised to the common-wealth , relateth directly to the upholding of that party who are the present governors de facto , and imports subjection to them as de jure : but taken in the latter , it relateth the safety of the nation , and importeth no more as to the present governours , but to live peaceably under them de facto , and to yield obedience to them in things absolutely necessary for the upholding civil society within the realm ; such as are the defence of the nation against forainers , the furtherance of publick justice , and the maintenance of trade . 3. in the words as it is now established , &c. which may be understood either by way of approbation of what hath been done by way of abolishing kingly government , and the house of peers , and placing all authority and power within this realm , in the house of commons . or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , as a clause simply and barely reciting what manner of government it is that this nation de facto , is now under ; viz. a government by the commons only , without either king or house of lords . which ambiguities considered , the highest construction that can be reasonably made of the words , is to this effect . i acknowledge the soveraign power of this nation , whereunto i owe allegiance and subjection to be rightly stated in the house of commons , wherein neither king nor lords ( as such ) have , or henceforth ought to have any share ; and i promise that i will perform all allegiance and subjection thereunto , and maintain the same with my fortunes and life to the utmost of my power . and the lowest construction that can be reasonably made of the same words , is to this effect : whereas for the present , the supreme power in england , under which power i now am , is actually possessed and exercised by the house of commons , without either king or lords ; i promise that so long as i live under that power and protection , i will not contrive or attempt any act of hostility against them : but living quietly and peaceably under them , will endeavor my self faithfully in my place and calling , to do what every good member of a common-wealth ought to do for the safety of my country , and preservation of civil society therein . v. now cometh in to be considered in the last place the great question , whether of the two constructions it is , ( that which bindeth to the most , or this which obligeth to the least , the words can well bear ) that the formers of the engagement did rather intend to declare by these words . they that think the former , want not probability of reason to ground their persuasions upon . for they consider , that those who are presently possessed of the supreme power , are not minded to part with it if they can hold it . and that the likeliest way to hold it is , if they can possibly bring the whole people of england , or at least the far greatest part thereof , to acknowledge that they are rightly possessed of it , and to promise subjection and allegiance to them as such . and that therefore the engagement , being purposely devised and set on foot , as the fittest engine to expedite that work , must in all reason intend to oblige so far . which being so contrary to their judgement and persuasion , concerning the duty and oath of allegiance , i cannot blame those that so understand the words of the engagement , if they abominate the very thought of taking it . but there wanteth not great probability of reason on the other side , to induce us to believe that the latter and lower sense is rather to be deemed the immediate , and declared intent of the imposers , whatsoever cause of suspition there may be , that the former meaning may be more agreeable to their secret , reserved , and ultimate intent ; between which two , if there be any difference ( as it is not impossible but there may be ) the engager is not concerned in it , or not yet : the equivocation , if there be any in that , must be put upon the imposers , not on the promisers score . for thus believing there are amongst others these probabilities . 1. that many prudent and consciencious men of the royal party , as well divines and lawyers , as others , have thus understood it , who we presume would not for any outward respect in the world have taken it , if they conceived any more to have been intended in it . 2. that it hath often been affirmed , both publickly and privately in several parts of the kingdom ( if we may believe either common fame , or the reports of sundry credible particular persons ) by those that have persuaded or pressed others to subscribe ; that the same is the very true intent and meaning of it , and no other . 3. that if the imposers had been minded to have declared an intent of binding to more they might easily have framed the words so as not to be capable of a construction binding to less . 4. that ( as is also credibly reported ) whilst the form of the words was under debate , the opinion of those that would have had it set higher , was not followed , as held unseasonable ; and the vote carried , for the more moderate expression wherein it now standeth . 5. that the imposers , intending by the engagement to secure themselves , especially against the designs and attempts of those men , who they knew ( well enough ) held them for no other than usurpers , must be in reason supposed to require no more assurance of them by the engagement , than such as may and is usually given to usurpers ; which is , not an acknowledgment of their title , and a promise of allegiance , but meerly a promise of living quietly , so long as they are under their power , and enjoy their protection . 6. that it is a received maxim of political prudence , for all new governours , ( especially those that either introduce a new form of government , or come in upon a questionable title ) to abstain from all harsh proceedings , even against those whom they know to be evil affected to their power , and not so much as to exasperate them ( though it be in the power of their hands to destry them ) especially in the beginning of their government ; but rather to sweeten them into a better opinion of their persons , and to win upon them by acts of grace and oblivion ( for remissiùs imperanti meliús paretur . ) so as they may have but any tolerable kind of assurance from them in the mean time , of living quietly and peaceably under them . we have no reason therefore to believe that the imposers of this engagement , who have acted the parts of the greatest politicians , so perfectly and successfully hitherto , as to possess themseves so fully of the supreme power of so great and flourishing a kingdom , in so few years , would be so impolitick as not to proceed by the same rules , that all wise and successful persons have ever practised in the managing , and for the establishing of an acquired power . vi. out of all these premises together ( weighing my positive conclusion , either affirmative or negative , touching the lawfulness or unlawfulness of subscribing in universali ) i shall declare my opinion only in these few following particulars . 1. that it is not lawful for any man to take the engagement with a resolution to break it . 2. that therefore , whosoever thinketh the words of the engagement do contain a promise of any thing which is not lawful for him to perform , cannot take it with a good conscience . 3. that whosoever so understandeth the words of the engagement , as if they did oblige him to any thing contrary to his allegiance , or render him unable to act according thereunto , upon any seasonable emerging occasion , cannot with a good conscience take it . 4. that if any man for any temporal benefit , or avoiding any temporal damage , shall take the engagement with a doubting conscience ( that is , before he be persuaded in his judgement , upon some probable ground of reason , that it is lawful for him so to do ) he sinneth therein . 5. that if any man after a serious desire of informing himself as rightly as he can , what are the duties of his allegiance on the one side , and what is most probably the meaning intended by the words of the engagement on the other side , shall find himself well satisfied in this persuasion , that the performance in the mean time of what is required by the engagement so understood , is no way contrary ( for any thing he can discern for the present ) to his bounden allegiance , so long as he is under such a force , as that he cannot exercise it ; and likewise , that whensoever that force is so removed from him , or he from under it , as that he hath power to act according to his allegiance , the obligation of the engagement of it self determineth and expireth : and out of these considerations , rather than suffer extreme prejudice in his person , estate , or necessary relations , shall subscribe the engagement , since his own heart condemneth him not , neither will i. sir , i have now two requests to you , which i doubt not but you will think reasonable . the one , that whatsoever use you shall please to make of these papers , or any thing therein contained , for your own , or any friends satisfaction ; yet you would not deliver any copies abroad , lest they should come to be printed , as some other papers of mine , written in this manner , have been without my knowledg . this i desire , both in respect of the danger i might incur from the displeasure of the potent party , if any such thing should come abroad ; as also lest upon the consideration of some things here hinted , they might think the words of the engagement too light , and might thence take occasion to lay some heavier obligation upon us , in words that should oblige to more . the other request is , that since i have not any other perfect copy of what now i send you , you would procure it to be transcribed for me ; and either the copy so transcribed , or these very papers rather , when you have transcribed them , transmit inclosed in a letter , or by some friend that will be sure to deliver them safe , with his own hands , to my son — in london , to whom i shall write shortly , that he may expect them . sir , i desire that my best respects may be presented , &c. — god endue us all with grace and wisdom fit for these evil times ; to whose mercy and blessing commend us all , i rest , b. p. dec. 20. 1650. your loving friend and servant . the case of a rash vow deliberately iterated . the case . a gentleman of good estate , hath issue one only daughter , who placing her affections upon a person much below her rank , intendeth marriage with him : the father hearing of it in great displeasure voweth , and confirms it with an oath , that if she marry him , he will never give her a farthing of estate . the daughter notwithstanding marryeth him : after which the father sundry times iterateth and reneweth his said former vow , and that in a serious and deliberate manner ; adding further , that he would never give her or any of hers any part of his estate . quaere : whether the fathers vow so made , and so confirmed and iterated as abovesaid , be obligatory or not ? the resolution . my opinion is , that the vow was rash and is not at all obligatory . 1. the question here proposed is concerning the obligation only ; yet i deem it expedient to declare my opinion concerning the rashness also : and that for two reasons . first , because there seemeth in the proposal of the case , to be some weight laid upon the after-iterations , which were more deliberate , as if they added to the obligation . and secondly , because i think it needful that the vower should as well be convinced of the greatness of his sin in making such a vow , for the time past , as satisfied concerning the present and future invalidity of it . 2. it is easie to believe , that the gentleman , when he first made the vow , was possessed with a very great indignation against his daughter for her high and inexcusable disobedience to him in so very weighty a business . and truly it must be confessed , he had need to be a man of a very rare command over his own spirit , and such as are scarce to be found one of a thousand , that could contain himself within the bounds of reason , upon so just a provocation from an only child , ( possibly some other aggravating circumstances concurring ) as not to be transported with the violence of that passion , into some thoughts and resolutions , not exactly agreeable with the dictates of right reason . it can therefore be little doubted , but the vow made whilst the reason was held under the force of so strange a perturbation , was a rash and irrational vow . 3. nor will these after-acts in confirmation of the first vow , though having more of deliberation in them , be sufficient to redeem either it or themselves from the imputation of rashness : understanding rashness in that latitude as the casuists do , when they treat de voto temerario , under the notion whereof they comprehend all such vows as happen per defectum plenae & discussae deliberationis , as they express it ; for it is to be considered , that when an injury , disobedience , or other affront is strongly resented , it many times maketh a very deep impression in the soul , which though after the first impetus have a little spent it self , it begin somewhat to abate , yet it doth so by such slow and insensible degrees , that the same perturbation , which first discomposed the mind , may have a strong influence into all succeeding deliberations for a long time after . even as after an acute fever , when the sharpest paroxysms are over , and the malignity of the disease well spent , although the party begin to recover some degrees of strength ; yet there may remain for a good while after such a debility in the parts , as that they cannot exercise their proper functions , but with some weakness more or less , till the party be perfectly recovered . sith therefore the after-iterations on the first vow in the present case , did proceed apparently from the rancor and malignity remaining in the mind , as the dregs and reliques of the same perturbation , from which the first vow also proceeded : they must upon the same account ( to wit , per defectum plenae deliberationis ) undergo the same censure of rashness with the first . the same i say for the kind ; some difference i grant there is for the degree : but majus & minus non variant speciem , we know . and the consideration of that difference is only thus far useful in the present case , that the more deliberate those after-acts were , the more culpable they are , and the less capable either of excuse or extenuation ; and consequently do oblige the party to so much the more serious , solemn , and lasting rpentance . 4. but concerning rash vows ( in as much as the knot of the question lyeth not there ) it shall suffice to note these few points . first , that every rash vow is a sin ; and that upon its own score , and precisely as it is rash , although it should not be any other way peccant . all acts of religious worship ( by the importance of the third commandment ) are to be performed with all due sobriety , and attention , and advisedness : how much more then a vow ? which is one of the highest acts of worship , as being a sacred contract , where unto god himself is a party . see eccl. 5. 1. &c. secondly , that rash vows are for the most part , ( besides the rashness ) peccant in their matter also ; for they are commonly made in passion , and all passions are evil counsellors , and anger as bad as the first . the wrath of man seldom worketh the righteousness of god. thirdly , that a rash vow , ( though to be repented of for the rashness ) may yet in some cases bind . as for example , a man finding himself ill used by a shop-keeper , of whom he had formerly been accustomed to buy , voweth in a rage that he will never buy of him again : this is a rash vow , yet it bindeth , because if the party had never made any such vow at all , it had never been unjust or uncharitable , ( nor so much as imprudent ) in him for to have done the same thing , which by his vow he hath now bound himself to do . so if a man impatient of his ill luck at cards , should vow in a heat never to play at cards any more ; he were in this case also bound to keep his vow : because there neither is any sin in keeping it , nor can be any great necessity why he should break it . that therefore fourthly , if at any time a rash vow bind not ; the invalidity thereof proceedeth not meerly ( nor indeed at all ) from the rashness ( which yet is a very common error amongst men ) but from the faultiness of it otherwise , in respect of the matter , or thing vowed to be done ; when that which is so vowed , is either so evil in it self , or by reason of circumstances , becometh so evil , that it cannot be performed without sin . 5. that therefore concerning the vow in the present case , i declared my opinion that it is not at all obligatory ; it is done upon this ground ( which is a most certain truth , and consented to by all ) that rei illicilae nulla obligatio . if a man shall vow any thing that is contrary to piety ; as if having taken offence at some indiscreet passage in a sermon of his own minister , he should vow that he would never come to church , or hear him preach again : or that is contrary to justice , as to take away the life of an innocent person , as those forty persons that had vowed they would neither eat nor drink till they had slain paul : or never to make restitution to own whom he knew he had wronged : or contrary to charity ; as to be revenged of , or never to be friends with one that had done him wrong : or that is contrary to mercy ; as if having lost some mony by lending to his friend , or having smarted by suretiship , he should vow never to lend any man mony , or become surety for any man again . let such a vow , i say , as any of these , or any of the like nature , be made either rashly , or deliberately , and strengthened with oaths and imprecations , in the most direful and solemn manner that can be devised to tie it on the faster ; yet it is altogether null and invalid as to the effect of obligation . whence those common sayings , in malè promissis rescinde fidem ; ne sit juramentum vinculum iniquitatis , &c. and we have a good president for it in david , after he had in a rage vowed the destruction of nabal , and all that belonged to him ; which vow , upon better consideration , he not only did not perform , but he blessed god also , for so providentially preventing the performance of it , by the discreet demeanor and intervention of abigal . 6. now the reason why such vows are not binding , is very cogent and clear ; even because the party at such time as he is supposed to have made such vow as aforesaid , lay under another ( a former , and therefore a stronger ) obligation to the contrary . and it is agreeable to all the reason in the world , that he who either by his own voluntary act , hath bound himself ( where lawfully he might so do ) or by the command of his lawful superior ( that hath a right to his service , and may exact obedience from him ) is already bound to do , or not to do this or that ; should not have power to disoblige himself therefrom , at his own pleasure , or to superinduce upon himself a new obligation contrary thereunto : obligatio prior praejudicat posteriori . as in the case of marriage , a precontract with one party , voideth all after-contracts with any other : and if a man convey lands to several persons , by deeds of several date , the first conveyance standeth good , and all the rest are void ; and so in all cases of like nature . the obligatory power thereof that is in vows , oaths , promises , &c. is rightly said by some , to be a constructive , not a destructive power . the meaning is , that such acts may create a new obligation where was none before , or confirm an old one ; but it cannot destroy an old one , or substitute another contrary thereunto , in the place thereof . 7. and the reason of this reason also is yet farther evident ; for that quisquis obligatur , alteri obligatur . when a man is obliged by any act , it is also supposed that the obligation is made to some other party ; to whom also it is supposed some right to accrue , by vertue of the said act obligatory ; and that that other party is by the said act sufficiently vested in that said right , of which right he cannot be again devested and deprived by the meer act of him who instated him therein , and is obliged to perform it to him ( unless himself give consent thereunto ) without the greatest injustice in the world. now god having a perfect right to our obedience , by his own obliging precept , both for the not doing hurt to any man , and for the doing good to every man upon all fit opportunities : and this right also confirmed , and ratified by our own obligatory act in a solemn manner , before many witnesses at our baptism , when we vowed to keep all god's commandments : it were unreasonable to think that it should be in our power , by any after-act of ours to disoblige our selves from both , or either of those obligations . for then we might by the same reason free our selves from the obligation of that latter act also ( suppose an oath , or vow ) by another subsequent oath , or vow ; and from that again by another : and so play fast and loose , make vows , and break them in infinitum . evident it is therefore , that every vow requiring any thing to be done , which is repugnant to any office of piety , justice , charty , or mercy , which we owe either to god or man , is void , and bindeth not , because it findeth us under the power of a former contrary obligation , and hath not it self power sufficient to free or discharge us from the same . 8. the general rule thus cleared , it remaineth to examine concerning the particular vow now in question , whether it be void upon this account or no ? it will be found hard i believe to free this vow from being repugnant to the rules of justice , but impossible , i am sure , to reconcile it with the perfect evangelical law of charity and mercy . first , civil and political justice , requireth that every man should obey the wholsome laws of his countrey , and submit himself to be ordered thereby . now , put the case ( which is possible enough ) that the daughters husband should for lack of support from his father-in-law , or otherwise , live and die in great want , leaving his wife and many small children behind him , destitute of all means for their necessary sustenance . the law would ( as i suppose ) in that case , upon complaint of the parish , and for their ease , send the daughter and her children to the father , and compel him to maintain them out of his estate . which order he ought to obey , nor can refuse so to do , without the high contempt of publick authority , and manifest violation of the civil justice , notwithstanding his vow to the contrary : the law must be obeyed whatsoever becometh of the vow ; in that case therefore it is evident the vow bindeth not . 9. but say that should not happen to be the case ( which yet is more than any man can positively say before-hand ) the parent is nevertheless in moral justice bound to provide due maintenance for his children and grand-children if he be able . saint paul saith that fathers ought to lay up for the children . true it is , he speaketh it but upon the by , and by way of illustration , in the handling of another argument , very distant from this business : but that doth not at all lessen the importance of it , such illustrations being ever taken à notiori , and from such common notions as are granted , and consented unto by all reasonable men . the same apostle having amongst other sins of the gentiles , mentioned disobedience to parents in one verse , in the very next verse , mentioneth also want of natural affection in parents . and the disobedience in the child can no more discharge the parent from the obligation of that duty he oweth to the child , and of affection and maintenance , then the unnaturalness of the parent , can the child from the duty he oweth to the parent , of honour and obedience . for the several duties , that by gods ordinance , are to be performed by persons that stand in mutual relation either to other , are not pactional and conditional ; as are the leagues and agreements made between princes ( where the breach in one part dissolveth the obligation on the other ) but are absolute and independent ; wherein each person is to look to himself , and the performance of the duty that lyeth upon him , though the other party should fail in the performance of his . 10. something i foresee may be objected in this point , concerning the lawfulness of the parents withdrawing maintenance from the child ( either in whole , or at least in part ) in the case of disobedience . which how far forth it may , or may not be done ; as it would be too long to examine , so it would be of little avail to the present business . for it is one thing to with hold maintenance from a disobedient child for the present , and to resolve so to continue till he shall see cause to the contrary . and another thing to bind himself by vow or oath , never to allow him any for the future , whatsoever should happen . let be granted whatsoever can be supposed pleadable on the fathers behalf in the present case ; yet there will still remain two particulars in this vow , not easily to be cleared from being unjust . first , let the daughters disobedience deserve all this uttermost of punishment from the offended fathers ; yet how can it be just , that for the mothers fault , the poor innocent ( perhaps yet unborn ) children , should be utterly , and irrecoverably excluded from all possibility of relief from their grand-father ? secondly , it is ( if not unjust , yet what differeth very little there-from ) the extremity of rigid justice ; that any offender ( much less a son or daughter ) should for any offence , not deserving death , be by a kind of fatal peremptory decree , put into an incapacity of receiving relief from such persons , as otherwise ought to have relieved the said offender , without any reservation either of the case of extreme necessity , or of the case of serious repentance . 11. however it be for the point of justice : yet so apparent is the repugnancy of the matter of this vow , with the precepts of christian charity and mercy ; that if all i have hitherto said were of no force , this repugnancy alone were enough ( without other evidence ) to prove the unlawfulness , and consequently the invalidity , or inobligality thereof . it is ( not an evangelical counsel , but ) the express peremptory precept of christ , that we should be merciful , even as our heavenly father is merciful . and inasmuch as , not in that passage only , but for the most part wheresoever else the duty of mercy is pressed upon us in the gospel from the example of god : god is represented to us by the name , and under the notion of a father , although i may not lay much weight upon it , as a demonstrative proof ; yet i conceive i may commend it as a rational topick , for all that are fathers to consider of , whether it do not import , that mercy is to be expected from a father as much as ( if not rather much more than ) from any other man ; and that the want of mercy in a father , is more unkindly , more unseemly , more unnatural than in another man : but this by the way , from the precept of christ , we learn , that as there is in god a two-fold mercy , ( a giving mercy , in doing us good , though we deserve it not , and a forgiving mercy , in pardoning us when we have done amiss : ) so there ought to be in every good christian man a readiness ( after the example of god ) to shew forth the fruits of mercy to others , in both kinds , upon all proper and meet occasions . so that if any person , of what quality or condition soever , shall upon any provocation whatsoever vow that he will never do any thing for such or such a man ; or that he will never forgive such or such a man : every such vow , being contra bonos more 's , and contra officium hominis christiani , is unlawful , and bindeth not . 12. the offices of mercy in the former of those two branches , viz. of doing good , and affording relief to those that are in necessity , are themselves of so great necessity ( as the case may be ) that common humanity would exact the performance of them from the hand , not of a strangeronly , but even of an enemy . if a stranger or an enemies beast lie weltring in a ditch , a helping hand must be lent to draw it out . the samaritans compassion to the wounded traveller in the parable , luke 10. ( there being a feud , and that grounded upon religion , which commonly of all others , is the most deadly feud between the two nations ) is commended to our example , to the great reproach of the priest and levite , for their want of bowels to their poor brother of the same nation and religion with themselves : for the nearer the relation is between the parties , the stronger is the obligation of shewing mercy either to other . and there is scarce any relation nearer , and more obliging , than that of parents and children . our saviour , who in matth. 15. sharply reproved such vows , ( though made with an intention to advance the service of god , by inriching his treasury ) as hindred children from relieving their parents , will not certainly approve of such vows ( made without any other intenion then to gratifie rage , and impatience ) as hinder parents from relieving their children . 13. if to avoid the force of this argument , it shall be alledged , that the daughters disobedience , in a business of so high concernment , might justly deserve to be thus severely punished , and that it were but equal that she , who had so little regard to her father , when the time was , should be as little regarded by him afterwards . all this granted , cometh not yet up to the point of shewing mercy according to the example of god. no childs disobedience can be so great to an earthly parent , as ours is to our heavenly father : yet doth he notwithstanding all our ill deservings continually do us good , communicating to our necessities , and causing his sun to shine , and his rain to fall , and infinite benefits in all kinds to descend upon mankind , not excluding the most thankless , and disobedient , and rebellious , from having a share therein . 14. and as for that other branch of mercy in pardoning offences , god giveth a rich example to all men , of their duty in that kind , ( and to fathers particularly ) by his great readiness to pardon the greatest offenders , if they sincerely seek to him for it . if the father in the parable , luke 15. had proceeded with such severity against his riotousson , as to have vowed never to have received him again ; he had been a very improper exemplar , whereby to shadow out the mercy of god to repentant sinners . concerning the grreat importance of this duty , which is so frequently inculcated by christ and his apostles , and so peremptorily enjoyned , as not any other duty more . see matt. 6. 4 , 15. matt. 18. 21. — 35. eph. 4. 32. col. 3. 13. james 2. 13. see also sirac . 28 , 1 , &c. ] i shall not need to say much ; only as to the present case , it would be considered , how perverse a course it is , and contradictory to it self , for a man to think himself obliged by one inconsiderate act , never to forgive his daughter ; when as yet he cannot beg pardon of his own sins , at the hands of god , ( as he ought in his daily prayer to do ) without an express condition of forgiving every body , and an implicit imprecation upon himself , if he do not . 15. but shall the daughter that hath thus grieved the spirit of her father , thus escape unpunished , and be in as good a condition as if she had never offended ? and will not others be incouraged by her impunity , to despise their parents after her example ? there is much reason in this objection ; and therefore what i have hitherto written , ought not to be understood , as if thereby were intended such a plenary indulgence for the daughter as should restore her in integrum , but only that she should be made capable of receiving such relief from her father , from time to time , as in relation to her necessities , and after-carriage , from time to time should seem reasonable ; and that his vow ought not to hinder him from affording her such relief . but by what degrees , and in what proportion , the father should thus receive his daughter into his fatherly affection , and relieve her , must be left to discretion , and the exigence of circumstances . only i should advise ( in order to the objection , viz. for examples sake , and that the daughter might be made , even to her dying day , and kept , sensible of her great and sinful disobedience to her father ) that the father should cut off from his daughter , and her posterity , some meet portion of his estate , ( as perhaps a fifth part at the least ; or if a fourth , or a whole third part , i should like it the better ; ) and by a solemn deliberate vow , dedicate the same to be yearly imployed in some pious and charitable uses . these times will afford him choice of objects , if god shall move his heart so to do ; and by so doing , he may , first ▪ in some sort redeem , and make a kind of satisfaction for his former rashness , ( not popishly understood , and in regard of the justice of god , but ) in a moral sense , and in regard of the world , and his own conscience . secondly , it may be a good means to keep the daughter in a continual fresh remembrance of her fault , that she may not , after a short and slight repentance ( as in such cases too often it happeneth ) forget the same ; whereof she ought to have some remorse all the days of her life . thirdly , he shall thereby after a sort , perform his first vow ; i mean according to the general intention thereof , and the rational part , ( which was to make his daughter repent her folly , and to smart for it : ) the over-plus more than this , being but the fruit of rancor and perturbation . lastly , he shall in so doing , doubly , imitate god our heavenly father . first , when a rash or sinful act is made an occasion of a pious or charitable work , it beareth some resemblance of , or rather is indeed it self a gracious effect of that goodness and wisedom in god , whereby he bringeth light out of darkness , and good out of evil . secondly , god himself when he graciously pardoneth an high presumptuous sin , as he did davids great sin , in the matter of uriah , commonly layeth some lasting affliction upon the offender , as he did upon david , who after the sealing his pardon for that sin by nathan , scarce ever had a quiet day all his life long . the reason whereof seemeth to be double , partly for admonition to others , that none presume to provoke god in like manner , l●st they smart for it also in like manner ; and partly for the good of the offender , that he may by the smart be brought to the deeper sense of his error , and be eft-soons reminded of it , lest he should too soon forget it . thus have i with very much ado , ( in that weak condition i have been in , ever since the question came to my hands and wherein i yet contitinue ) declared my opinion fully concerning the whole business as far as i understand it . more largely i confess than i intended , or perhaps was needful ; and with greater severity than ( it may be ) the parties will well like of . but truly i desired to do the part of a faithful confessor , and the sores on both parts seemed to be such as were not to be touched with too gentle a hand : in the daughter an act of high disobedience , transported by the passion of inordinate love ; and in the father an act of great rashness , transported by the passion of inordinate anger : both beyond the bounds of right reason , and religion ; and both to be deeply repented of . howsoever , i cannot be suspected to have written any thing , either out of favour for , or prejudice against either party ; not having the least conjecture who the persons are that are concerned in the business ; nor so much as in what part of the nation they live . i shall pray that god would direct them both , to do that which may best serve to his glory , and bring the soundest comfort to their own souls . amen . the case of the sabbath . to my very loving friend mr. tho. sa , at s. b. nottingh . march 28. 1634. sir , when by your former letter , you desired my present resolution in two questions therein proposed concerning the sabbath , although i might not then satisfie your whole desire ( being loth to give in my opinion before i had well weighed it ) yet that i might not seem altogether to decline the task imposed on me by you , i engaged my self by promise , within short time , to send you what upon further consideration , i should conceive thereof . which promise , so far as my many distractions and occasions would permit , i endeavoured to perform by perusing the books you sent me , ( in the one whereof , i found written on the spare paper with your hand , a note moving a third question , about , the name of the sabbath also ; ) and by looking up and reviewing such scattered notes as i had touching that subject . but then i met with difficulties so many and great ( whereof the more i considered , the more still i found them to increase ) that i saw it would be a long work , and take up far more time than i could spare , to digest and enlarge what seemed needful to be said in the three questions in such sort as was requisite , to give any tolerable satisfaction either to my self or others . wherefore i was estsoons minded to have excused my self by letter to you , and farther medling with these questions , and to have remitted you over for better satisfaction to those men , that have both better leisure to go about such a business , and better abilities to go through with i● than i have ; for to questions of importance , better nothing be said , than not enough : and the rather was i mided so to do , when i perceived there were rumors spread in these parts , ( occasioned , as i verily suppose , by some speeches of your good friend mr. tho. a. ) as if i were writing a treatise of the morality of the sabbath . which besides that , it might raise an expectation of some great matters which i could in no wise answer ; it might also expose that little i should have done to the mis-censures of men wedded to their own opinions , if after i had laid mine open , it should have happened in any thing ( as in some things like enough it would ) to have disagreed from theirs . yet because by your late kind letters , ( wherein , whilst i was slack in making it , you have prevented mine excuse , ) i perceive the continuance of your former desire ; i have therefore since resolved to do somewhat , though not so much as i first intended , hoping that you will in friendly manner interpret my purpose therein . i have therefore now sent you but a naked summary of my thoughts concerning the three questions , abstracted from all those explanations , reasons , testimonies of authors , removals of objections , and other such enlargements as have might have given further both lustre and strength thereunto . howsoever , by what i presently send , you may sufficiently see what my opinion is ; which i shall be ready to clear , so far as my understanding will serve , in any particular wherein you shall remain doubtful ; and as ready to alter when any man shall instruct me better , if he bring good evidence either of reason or of scripture-text for what he affirmeth : the questions are , 1. which is the fittest name whereby to call the day of our christian weekly-rest ? whether the sabbath , the lord's-day , or sunday ? 2. what is the meaning of that prayer appointed to be used in our church ; [ lord have mercy upon us , and intline , &c ] as it is repeated after , and applied to the words of the fourth commandment ? 3. whether it be lawful to use any bodily recreation upon the lord's-day ? and if so , then what kind of recreations may be used ? i. concerning the name sabbatum , or sabbath , i thus conceive ; 1. that in scripture , antiquity , and all ecclesiastical writers , it is constantly appropriated to the day of the jews sabbath , or saturday ; and not at all ( till of late years ) used to signifie our lord's-day , or sunday . 2. that to call sunday , by the name of the sabboth-day , ( rebus sic slantibus ) may for sundry respects be allowed in the christian church without any great inconveniency : and that therefore men ( otherwise sober and moderate ) ought not to be censured with too much severity , neither charged with judaism , if sometimes they so speak . 3. that yet for sundry other respects it were perhaps much more expedient , if the word sabbath ( in that motion ) were either not at all , or else more sparingly used . ii. concerning the name dominica , or the lord's-day : 1. that it was taken up in memory of our lord christ's resurrection , and the great work of our redemption accomplished therein . 2. that it hath warrant from the scripture , ( apoc. 1. 10 ) and hath been of long continued use in the christian church , to signifie the first day of the week , or sunday . iii. concerning the name dies solis , or sunday . 1. that it is taken from the courses of the planets , as the names of the other days are : the reason whereof is to be learned from astronomers . 2. that it hath been used generally , and of long time , in most parts of the world. 3. that it is not justly chargeable with heathenism ; and that it proceedeth from much weakness at the least , ( if not rather superstition ) that some men condemn the use of it , as prophane , heathenish or unlawful , iv. of the fitness of the aforesaid three names compared one with another . 1. that according to the several matter or occasions of speech , each of the three may be fitter in some respect , and more proper to be used than either of the other two ; as , viz. 1. the name sabbath : when we speak of a time of rest indeterminate , and in general , without reference to any particular day : and the other two , when we speak determinately of that day which is observed in the christian church . of which two again . 2. that of the lord's-day is fitter , in in the theological and ecclesiastical ; and , 3. that of sunday , in the civil , popular , and common use . 2. yet so as that none of the three be condemned as utterly unlawful , whatsoever the matter or occasion be , but that every man be left to his christian liberty herein , so long as superior authority doth not restrain it . provided ever , that what he doth herein , he do it without vanity or affectation in himself , or without uncharitable judging or despising his brother that doth otherwise than himself doth . to the second question . v. the words of that prayer , [ lord have mercy , &c. ] repeated after the fourth commandment , do evidently import , as they do in each of the other ten . 1. an acknowledgment of three things , viz. 1. that the words of that particular commandment contain in them a law , whereunto we are subject . 2. that it is our bounden duty to endeavour with our utmost power to keep the said law. 3. that our naughty hearts have ( of themselves ) no inclination to keep it , until god , by the work of his grace , shall incline them thereunto . 2. a double supplication , viz. 1. for mercy , in respect of the time past , because we have failed of bounden duty heretofore . 2. for grace , in respect of the time to come , that we may perform our duties better hereafter . vi. but how far forth the words of the fourth commandment are to be taken as a law binding christians , and by what authority they have that binding power , is the main difficulty . for the resolution whereof , it may suffice every sober minded christian , to understand the prayer appointed by the church , in that meaning which the words do immediately import ; and without over-curious inquiry into those things that are more disputable , to believe these few points following , which ought to be taken as certain and granted amongst christians ; viz. 1. that no part of the law delivered by moses to the jews , doth bind christians under the gospel , as by virtue of that delivery ; no , not the ten commandments themselves , but least of all the fourth , which all confess to be ( at least ) in some part ceremonial . 2. that the particular determination of the time to the seventh day of the week , was ceremonial : and so the obligation of the fourth commandment in that respect , ( although it were juris divini positivi to the jew , yet ) is ceased together with other legal ceremonies since the publishing of the gospel , and bindeth not christian consciences . 3. that the substance of the fourth commandment in the general , ( viz. that some certain time should be set apart from secular imployments , and to be sanctified to an holy rest , for the better attending upon gods's publick and solemn worship ) is moral and perpetual , and of divine right , as a branch of the law of nature , whereunto christians under the gospel are still bound . 4. that de facto , the lord's-day , or sunday , is the time appointed to us for that purpose by such sufficient authority , as we stand bound in conscience to obey : absque hoc , whether that authority be immediately divine , or but mediately through the power of the church . this is sufficient to regulate the judgment and conscience of every ordinary christian ; yet is it not unlawful for scholars ( soberly and fairly ) to argue and debate a little farther matters which are questionable , for the better finding out of the truth . and the points in this argument that are most in controversie , are these two , viz. 1. concerning the observation of a weekly sabbath ; whether it be of necessity to keep one day of every seven ? and by what right we ate tied so to do ? 2. concerning the change of the jewish sabbath into the lord's day ; and by what authority it was done . vii . as touching the observation of a weekly sabbath , there are these three different opinions , viz. 1. that it is de jure naturali , as a branch properly of the law of nature . 2. that it is properly and directly de jure divino positivo , established by god's express positive ordinance in his word . 3. that it is merely de jure humano & ecclesiastico ; introduced by authority , and established by the custom and consent of the catholick church . touching which three opinions , i leave it to the judicious to consider . 1. whether the last of them might not hap to be of evil consequence , by leaving it in the power of the church , at her pleasure to change the old proportion of one in seven , ( which hath continued ever since the days of moses ) into any other greater or lesser proportion of time ? 2. whether the two former opinions ( though they do indeed avoid that inconvenience ) do not yet stand upon such weak grounds , otherwise that they are by many degrees more improbable than the third . 3. whether a fourth opinion going in a middle way , might not be proposed with greater probability , and entertained with better safety than any of the former three ? viz. that the keeping holy of one day in seven , is of divine positive right , taking jus divinum in a large signification : not for that only which is primarily , properly , and directly such , according to the tenor of the second opinion ; but including withal that which is secondarily , consequently , and analogically such . viii . for the better understanding whereof , we are to consider ; 1. that those things are de jure divino in the first and strict sense : which either , 1. are enjoyned by the express ordinance and commandment of god in his holy word ; or else , 2. may be deduced there-from by necessary , evident , and demonstrative illation . in which sense , there are not many things de jure divino under the new testament . 2. that for a thing to be de jure divino in the latter and larger sense , it sufficeth that it may be by humane discourse upon reasons of congruity probably deduced from the word of god , as a thing most convenient to be observed by all such as desire unfeignedly to order their ways according to god's holy will. 3. that this kind of jus divinum may be reasonably discerned by the concurrence of all , or the chiefest of these four things following , viz. 1. a foundation of equity for the thing in general , either in the law of nature , or by vertue of divine institution . 2. an analogie held for the particular determination , with such laws and directions as were given to the jewish people in the old testament , so far as the reason of equity holdeth alike . 3. some probable insinuations thereof in the scriptures of the new testament . 4. the continued practice of the christian church , so far as the condition of the times in the several ages thereof would permit . for , lex currit cum praxi . 4. that all these do in some measure concur for the observation of a weekly sabbath ; as upon the examination of the several particulars will easily appear . ix . this distinction of jus divinum is to be observed the rather . because it may be of very good use , ( if rightly understood and applied . ) 1. for cutting off the most material instances , which are usually brought by the romish party for the maintenance of their unwritten traditions . 2. for the clearing of some , and the silencing of other some controversies in the church , which are disputaed pro and con with much heat ; as , viz. concerning , 1. the government of the church by bishops . 2. the distinction of bishops , priests and deacons . 3. the exercise of ecclesiastical censures , as suspension , excommunication , &c. 4. the building and consecrating of churches for the service of god. 5. the assembling of synods upon needful occasions , for the maintenance of the truth , and for the settling of church affairs . 6. the forbidding of marriages to be made within certain degrees of consanguinity and affinity . 7. the baptizing of infants born of christian parents . 8. the maintenance of the clergy by the tithes of the people , and sundry other things : none of all which ( to my understanding ) seem to be de jure divino in that first and proper sense ; but yet all ( or most ) of them to be de jure divino in this latter end larger signification . 3. for the right bounding of the churches power , that she be neither denied her lawful liberty in some things , nor yet assume to her self a greater power than of right belongeth unto her in other some . for , 1. in things that are meerly de jure humano ; every particular church hath power in her self from time to time , to order , and alter them at her pleasure , and may exercise that power when she thinketh fit . 2. things that are de jure divino in that first sense , the universal church may not ( and much less then may any particular ) at all take upon her to alter , but must observe them inviolably , whatsoeever necessities or distresses she be put unto . 3. things that are de jure divino in this latter sense ; every particular church ( but much more the universal ) hath a power to alter in a case of necessity : but the exercise of that power is so limited to extraordinary cases , that it may not be safe for her at all to exercise it ; unless it be for the avoiding of mighty inconveniences , not otherwise to be avoided . x. as for the other controversed point , touching the change the day , from the last day of the week , or saturday , ( which was the jews sabbath ) to the first day of the week , or sunday , which is our lord's-day : my opinion is , that the observation of the lord's-day among christians instead of the jewish sabbath , 1. is not grounded upon any comamndment given by christ to his apostles . 2. nor yet upon any apostolical constitution given by the apostles unto the churches in that behalf . but. 3. that it was taken up by the succeeding church ; partly in imitation of some of the apostles , who used ( especially in the churches of the gentiles ; for in the churches of judea the old sabbath was still observed ) to celebrate their holy assemblies upon the first day of the week , in the honour of christ and his resurrection ; and partly for the avoiding of judaism , wherewith falser teachers in those first times were eve and anon attempting to enthral the christian church . 4. that the observation of the lord's-day , having been confirmed by so many constitutions both eccleasiastical and imperial , and having withall continued with such uniform consent throughout the christian world , for so many ages ever since the apostles times ; the church ( not to dispute what she may or may not do in plenitudine potestatis , yet ) ought not to attempt the altering of it to any other day of the week . to the third question . xi . in this matter touching recreations to be used on the lord's-day , much need not be said , there being little difficulty in it , and his majesties last declaration in that behalf having put it past disputation . i say then , 1. for the thing . that no man can reasonably condemn the moderate use of lawful recreations upon the lord's-day , as simply , and de toto genere unlawful . 2. for the kind . albeit there can be no certain rules given herein , ( as in most indifferent things it cometh to pass ) by reason of the infinite variety of circumstances , to fit with all particular cases , but that still much must be left to private discretion : yet for some directions in this matter , respect would be had in the choice of our recreations , 1. to the publick laws of the state. such games or sports as are by law prohibited , ( though in themselves otherwise lawful ) being unlawful to them that are under the obedience of the law. 2. to the condition of the person . walking and discoursing with men of liberal education , is a pleasant recreation ; it is no way delightsom to the ruder sort of people , who scarce account any thing a sport which is not loud and boysterous . 3. to the effects of the recreations themselves . those being the meetest to be used , which give the best refreshing to the body . and leave the least impression in the mind . in which respect , shooting , leaping , pitching the bar , stool-ball , &c. are rather to be chosen than dicing , carding , &c. 3. for the use. that men would be exhorted to use their recreation , and pastimes upon the lord's-day in godly and commendable sort . for which purpose , amongst others these cautions following would be remembred . 1. that they be used with great moderation ( as at all other times , so especially , and much more ) upon the lord's-day . 2. that they be used at seasonable times , not in time of divine service , nor at such hours as are appointed by the master of the house whereunto they belong , for private devotions within his own house . his majesties declaration limiteth mens liberty this way , till after even-song be ended . 3. that they be so used , as that they may rather make men the fitter for god's service the rest of the day , and for the works of their vocations the rest of the week , than any way hinder or disable them thereunto , by over-wearying the body , or immoderately affecting the mind . 4. that they use them not doubtingly , for whatsoever is not of faith , is sin . he therefore that is not satisfied in his own judgement , that he may lawfully , and without sin , use bodily recreations on the lord's-day , ought by all means to forbear the use thereof , lest he should sin against his own conscience . 5. that they be severer towards themselves than towards other men in the use of their christian liberty herein , not making their own opinion or practice a rule to their brethren . in this , as in all indifferent things , a wise and charitable man will in godly wisdom deny himself many times the use of that liberty , which in a godly charity he dare not deny to his brother . the case of the use of the liturgy , stated in the late times . sir , whereas you are desirous to know what my judgment and practice is concerning the using or forbearing of the established liturgy , ( either in whole or in part ) in the public service of god , and offices of the church , if that may be any satisfaction to your self or friend : i shall fully acquaint you with my practice , is ( whereunto if my judgment be not conform'd i am without all escape mine own condemner ) and upon what consideration , i have according to the variation of times , varied my self therein . so long as my congregation continued unmixt with souldiers , ( as well after as before the promulgation of the ordinance of the two houses , for the abolishing of common prayer ) i continued the use of it , as i had ever formerly done in the most peaceable and orderly times , not omitting those very prayers , the silencing whereof i could not but know to have been chiefly aimed in the ordinance , viz. those for the king , the queen , and the bishops . and so i did also , though some souldiers were casually present , till such time as a troop coming to quarter in the town ( who on purpose to continue a kind of garrison among us or head quarter ) were so enraged at my reading of it the first sunday after they came , that immediately after morning service , they seized on the book and tore it all to pieces . thence forward , during their continuance here for full six months and upwards , ( viz. from the beginning of november , till they were called away to naseby-fight in may following , ) besides that for want of a book , of necessity i must ; i saw it also behoved me , for the preventing farther outrage , to wave the use of the book for the time , at least in the ordinary service ; only i read the confession , the lords prayer , with the versicles and the psalms for the day ; then after the first lesson in the forenoon , benedictus or iubilate , and in the afternoon cantate . after the second lesson also in the forenoon , sometimes the creed , and sometimes the ten commandments , and sometimes neither , but only sang a psalm , and so to sermon : but all that while in the administration of the sacraments , the solemnization of matrimony , burial of the dead , and churching of women , i constantly used the ancient forms and rites to every of them respectively belonging , according to the appointment in the book . only i was careful in all the rest to make choice of such times and opportunities , as i might do them with most secresie and without disturbance of the souldiers ; but at the celebration of the eucharist i was the more secure to do it publickly , because i was assured none of the souldiers would be present . after their departure i took the liberty to use the whole liturgy , or but some part of it , omitting sometimes more , sometimes less upon occasion , as i judged it most expedient , in reference to the auditory , especially if any souldiers or other unknown persons happened to be present . but all the while the substance of what i omitted i contrived into my prayer before sermon , the phrase and order only varied ; which , yet i endeavoured to temper in such sort , as that any person of ordinary capacity might easily perceive what my meaning was , and yet the words left as little liable to exception or cavil as might be . about nigh two years ago , i was advertised ( but in a very friendly manner ) by a parliament-man of note in these parts , that at a public meeting in grantham , great complaint was made by some ministers ( of the presbyterian-gang , as i afterwards found ) of my refractoriness to obey the parliaments order in that behalf : the gentleman told me withal , that although they knew long before what my judgment and practice was , yet they were not forward to take notice of it before complaint made , which being now done in so public manner , if they should not take knowledge of it , the blame would lie upon them ; he also advised me to consider well what i had to do ; for i must resolve either to adventure the loss of my living , or to lay aside common-prayer , which if i should continue , ( after complaint and admonition ) it would not be in his power , nor in the power of any friend i had to preserve me . the effect of my then answer was , that if the case was so , the deliberation was not hard : i having long ago considered the case , and resolved what i might with a good conscience do , and what were fittest for me in prudence to do , if i should ever be put to it , viz. to forbear the use of the common prayer-book , so far as might satisfie the letter of the ordinance rather than forsake my station . my next business then was , to bethink my self of such a course to be thenceforward held in the public worship in my own parish , as might be likeliest neither to bring danger to my self by the use , nor to bring scandal to my brethren by the disuse of the established liturgy . and the course was this , to which i have held me ever since . i begin the service with a preface of scripture , and an exhortation inferred thence to make confession of sins ; which exhortation i have framed out of the exhortation , and absolution in the book contracted and put together , and expressed for the most part in the very same words and phrases , but purposely here and there transplaced , that it might appear not to be , and yet be the same . then followeth the confession it self in the same order it was inlarged , only with the addition of some words , whereby it is rather explained than altered ; the whole form whereof both for your fuller satisfaction in that particular , and that you may partly conjecture what manner of addition or change i have made proportionably hereunto , ( yet none so large ) in other parts of the holy office , i have here under-written . o almighty god and merciful father , we thy unworthy servants do with shame and sorrow confess , that we have all our life long gone astray out of thy ways like lost sheep , and that by following too much the devices and desires of our own hearts . we have grievously offended against thy holy laws , both in thought , word , and deed . we have many times left undone those good things which we might and ought to have done ; and we have many times done those evils when we might have avoided them , which we ought not to have done : we confess , o lord , that there is no health at all in us , nor help in any creature to relieve us ; but all our hope is in thy mercy , whose justice we have by our sins so far provoked . have mercy upon us therefore , o lord , have mercy upon us miserable offenders : spare us , good lord , which confess our faults that we perish not : but according to thy gracious promises declared unto mankind in christ jesus our lord ; restore us , upon our true repentance , to thy grace and favour . and grant , o most merciful father for his sake , that we may henceforth study to serve and please thee , by leading a godly , righteous , and sober life , to the glory of thy holy name and the eternal comfort of our own souls , through jesus christ our lord , amen . after this confession , the lords prayer , with the versicles , and gloria patri , and then the psalms for the day and the first lesson ; after which in the afternoon sometimes te deum ( but then only when i think the auditory will bear it ) and sometimes an hymn of my own composing , gathered out of the psalms and the church collects , as a general form of thanks-giving ( which i did the rather , because some have noted the want of such a form as the only thing wherein our liturgy seemed to be defective ) and in the afternoon , after the first lesson , the 98 or the 67 psalm ; then the second lesson with benedictus or jubilate , after it in the forenoon , and in the afternoon a singing psalm ; then followeth the creed with dominus vobiscum , and sometimes the versicles in the end of the litany , ( from our enemies defend us , &c. ) if i like my auditory , otherwise i omit these versicles . after the creed , &c. instead of the letany and the other prayers appointed in the book , i have taken the substance of the prayer i was wont to use before sermon , and disposed it into several collects or prayers , some longer , and some shorter , but new modelled into the language of the common-prayer-book , much more than it was before : and in the pulpit before sermon , i use only a short prayer in reference to the hearing of the word and no more , so that upon the matter in these prayers , i do but the same thing i did before , save that what before i spake without book , and in a continued form and in the pulpit , i now read out of a written book broken into parcels , and in the reading desk or pew . between which prayers and the singing psalm before the sermon , i do also daily use one other collect , of which sort i have for the purpose composed sundry made up as the former for the most part out of the church collects , with some little inlargement or variation , as namely collects , adventual , quadragesimal , paschal , and pentecostal for their proper seasons , and at other times collects of a more general nature , as for pardon , repentance , grace , &c. and after one or more of them in the forenoon i usually repeat the ten commandments with a short collect after for grace to enable us to keep them . this hath been my practice , and is like still to be , unless some happy change of affairs restore us the liberty of using the old way again ; or it be made appear to my understanding by some able charitable friend , that i have therein done otherwise than i ought to have done ; for i may say truly , i have not yet met with any thing in discourse either with my own reason or with others of sufficient strength to convince me , that i have herein done any thing but what may stand with the principles as well of christian simplicity as prudence . there are but three things that i know of , that are of consideration opposed , viz. 1. the obligation of the laws . 2. the scandal of the example . 3. an unseemly symbolizing ( at least ) with schismaticks , if not partaking with them in the schism . 1. law. object . i. the first and strongest objection , which i shall therefore propose to the most advantage of the objector , is , that which is grounded upon the laws and the obligation ; for it may be objected , that every humane law rightly established , so long as it continueth a law , obligeth the subject , ( and that for conscience sake ) to the observation thereof , in such manner and form as in the said law is prescribed , and according to the true intention and meaning of the law-giver therein . that a law is then understood to be rightly established , when it containeth nothing but what is honest , and lawful , and is enacted by such person or persons as have full and sufficient authority to make laws . that a law so established continueth a law and is in force , till it be either repealed by as good and full authority as that by which it was made , or else antiquated , by a long continued ( uninforced ) disuse , with the tacite or presumed consent of the law-giver . that the act printed before the common prayer-book and entituled , an act for the uniformity , &c. was such a law , being it was established in a full and free parliament , and in peaceable times , and ratified by the royal assent . that it still continueth in force , being not yet repealed , but by such persons as ( at least in the opinion of those who maintain the dispute ) for want of the royal assent have not a sufficient right or authority to do such an act ; nor disused but of late times , and that by inforcement , and ( as is presumed ) much against the mind and will of the law-giver . that therefore it still retaineth the power of obliging in point of conscience ; that power being so essential and intrinsecal to every law , quatenus a law , that it can in no wise be severed from it . and that no minister publicly officiating in the church can with a good conscience either omit any part of that which is commanded by the aforesaid law , or use any other form than what is contained in the aforesaid book ; but must either use the form prescribed in the book , or else to forbear to officiate . the answer to this objection , ( granting all the premises besides ) dependeth upon the right understanding of that which is affirmed concerning the obligation of laws , according to the intention of the law-giver ; which , if it should be understood precisely of that particular , actual , and immediate intention of the law-giver had in the making of any particular law ; and it is sufficiently declared by the words of the law ( in which sense only the objection proceedeth ) will not hold true in all cases . but there is supposed besides that in the law-giver a more general , habituate , and ultimate intention , of a more excellent and transcendent nature than the former , which is to have an influence into and an over-ruling power over all laws , viz. an intention by the laws to procure and promote the public good : the former intention bindeth where it is subservient to the latter , or consistent with it , and consequently bindeth in ordinary cases and in orderly times , or else the law is not an wholsom law. but where the observation of the law , by reason of the conjuncture of circumstances or the iniquity of the times ( contingencies which no law-giver could either certainly foresee , or if foreseen could sufficiently provide against ) would rather be prejudicial than advantageous to the public , or is manifestly attended with more inconveniences , and sad consequents to the observers , as all the imaginable good that can redound to the public thereby cannot in any reasonable measure countervail . in such case the law obligeth not , but according to the latter and more general intention only . even as in the operations of nature , particular agents do move ordinarily according to the proper and particular inclinations , yet upon some occasions , and to serve the ends and intentions of universal nature ( for the avoiding of some thing which nature abhorreth ) they are sometimes carried with motions quite contrary to their particular natures , as the air to descend , and the water to ascend , for the avoiding of vacuity , &c. the common received maxim , which hath been sufficiently misapplied and that sometimes to very evil purposes ( since the beginning of these unhappy divisions ) in the true meaning of it looketh this way , salus populi suprema lex ; the equity of which maxim , as it leaveth in the law-giver a power of dispensing the law ( which is a suspending of the obligation thereof for a time , in respect of the proper and particular intention ) as he shall see it expedient in order to the public good , so it leaveth in the subject a liberty upon just occasions , as in cases of great exigencies , and for the preventing of such hazards and inconveniencies as might prove of noisom consequence to the public , to do otherwise than the law requireth : and neither is the exercise of that power in the law-giver to be thought an unreasonable prerogative ; nor the use of this liberty in the subject an unreasonable presumption , inasmuch as the power of dispensing with particular laws is such a prerogative , as without which no common-wealth can be well governed , but justice would be turned into gall and wormwood : nor can the supreme governor with forfeiture of that faithfulness , which he oweth to the public weal divest himself thereof ; and he that presumeth of the law-givers consent to dispense with him for the observing of the law in such needful cases , where he hath not the opportunity to consult his pleasure therein , presumeth no more than he hath reason to do ; for it may well be presumed , that the law-giver who is bound in all his laws , to intend the safety of the public , and of every member thereof in his due proportion , hath no intention by the observation of any particular law to oblige any person , who is a member of the public to his destruction or ruine , when the common good is not answerably promoted thereby ; upon which ground it is generally resolved by casuists , that no consultation ( meerly humane ) can lay such obligation upon the conscience of the subject , but that he may , according to exigency of circumstances , do otherwise than the constitution requireth : provided it be done extra casum scandali & contemptus , that is to say , without either bewraying in himself any contempt of the authority of the law-giver by his carriage , or giving any just occasion of scandal to others by his example in so doing . i have been somewhat the larger in explaining this point , not only for the better clearing of the said doubt , but also in respect of the usefulness of this consideration , for the preventing and removing of many scruples that may happen to conscientious men in such times as these , wherein so many things are ( and are like to be ) commanded and forbidden , contrary to the established laws , and those ( as they are persuaded ) yet standing in force . the best rule that i know to guide men in their deliberations and actions in such emergent cases , is advisedly and unpartially to weigh the benefits and inconveniencies , as well on the one side as the other , and then compare them one with the other , as they stand in relation to the public good . and if after such examination and comparison made , it shall then evidently ( or but in the judgment of probability ) appear , that the observation of the law , according to the proper intention of the law-giver therein , though with hazard of estate , liberty , or even life it self with a great tendency to the public good , and in the preservation of church or common-weath in safety , peace , and order , then the preventing of the aforesaid hazards , or other evil consequents , by doing otherwise then the law requireth , can have , or ( which cometh to one ) if the violating of the law shall then appear to be more prejudicial to the public good then preservation of the subjects estates , liberty , or life , can be beneficial thereunto ; in such case the subject is bound to hazard all he hath , and to undergo whatsoever inconveniencies or calamities can ensue thereupon , rather than violate the law with contempt of that authority , to which he oweth subjection . but if it shall after such comparison be made , evidently ( or , but more probably then the contrary ) appear , that the preservation of such a persons life , liberty , or estate , would more benefit the church or common-wealth , than the punctual observation of the law at that time , and with those circumstances , would do , it were an unreasonable and pernicious scrupulosity for such a person to think himself in that case obliged for the observing of the law , perhaps but once or twice , with little or no benefit to the public , to ruine himself , thereby to render himself unuseful and unserviceable to the public for ever after . to bring this discourse home , and to apply it to the business under dispute , suppose , ten , twenty , or an hundred godly ministers well affected to the established liturgy , and actually possessed of benefices , with the charge of souls thereto belonging , should think themselves in conscience obliged to use the whole form of the book , as it is by the act appointed , without any addition , omission , or alteration whatsoever , ( and should notwithstanding the present conjuncture of affairs ) resolve to use the same accordingly . it would be well considered , what the effects and consequents thereof would be . besides other evils , these three are visible , which must all unavoidably follow one another ; if any body shall be found ( as doubtless within short time there will be found one or other ) to inform and prosecute against them : 1. the undoing of so many worthy persons fit to do god and the church service , together with all the other persons that depend upon them for livelihood , by putting the fruits of their benefices , wherewith they should buy themselves bread , under sequestration . 2. the depriving those persons of the opportunities of discharging the duties that belong unto them in their ministerial callings , in not permitting them after sequestration to teach or instruct the people belonging to their charge , or to exercise any thing of their function publickly in the church . 3. the delivering over the sheep of christ , that lately were under the hands of faithful shephards , into the custody of ravening wolves , when such guides shall be set over their several congregations , as will be sure to mis-teach them one way or other , viz. either by instilling into them puritanical and superstitious principles , that they may the more securely exercise their presbyterian tyranny over their judgments , consciences , persons and estates ; or else by setting up new lights before them , to lead them into a maze of anabaptistical confusion and frenzy . these consequences are so heavy to the sufferers , so certain to insue upon the use of common prayer , and so much without the power of the law-giver ( in this state of affairs ) either to remedy or prevent , that it is beyond the wit of man to imagine , what benefit to the public can accrue by the strict observation of the act , can in any proportion countervail these mischiefs . in which case that man must needs suppose a strange austerity in the law-giver , that dare not presume of his consent to disoblige him for the time from observing the same . it would be also well considered , whether he that by his over nice scrupulosity runsall these hazards be notin some measure guilty of his own undoing , of deserting his station and betraying his slock , and do not thereby lose much of his comfort which a christian confessor may take in his sufferings , when they are laid upon him by the hand of god , not pulled upon himself by his own hands . and more i shall not need to say as to the first objection . scandal . object . ii. the next thing objected is the danger of the scandal , that others might be ready to take at the example , who seeing the law so little regarded by such men , ( men that have care of souls , and perhaps also of some eminency and esteem in the church , and whose example will be much looked upon , ) will be easily encouraged by their example to set light by all authority , and to take liberty to obey and disobey the laws of their sovereign at their pleasure . but this objection after we are satisfied well concerning the former , need not much trouble us : for , 1. it seemeth a very reasonable thing in cases of great exigency ( such as we now suppose that the fear of scandalizing our weak brethren ( which is but debitum charitatis only ) would lay upon us a peremptory necessity of serving the law punctually , whatsoever inconveniencies or mischiefs may ensue thereupon ; whereas the duty of obedience to our known governors ( which is debitum justitiae also , and therefore more obligatory than the other ) doth not impose upon us that necessity , as hath been already shewn . 2. besides arguments drawn from scandal in things neither unlawful , nor ( setting the reason of scandal aside ) inexpedient , as they are subject to sundry frailties otherwise , so are they manifestly of no weight at all when they are counterpoised with the apparent danger of evil consequents on the other side : for in such cases there is commonly equal danger ( if not rather sometimes more ) of scandal to be taken from the example the quite contrary way . we may see it in the debating the point now in hand : it is alledged on the one side , that by laying aside the use of common prayer , men , who are not over scrupulous will be incourag'd to take a greater liberty in dispensing with the laws ( to the despising both of laws and governors ) than they ought . and why may it not be by the same reason alledged on the other side , that by holding up a necessity of using common prayer , men , who have tender consciences , may be induced to entertain scruples ( to their own undoing and the destruction of their people ) when they need not ? 3. but then in the third place , which cometh up home to the business in hand , and taketh off the objection clearly , is this , that in judging cases of scandal we are not to look so much after the event , what it is , or may be , as at the cause whence it cometh ; for sometimes there is given just cause of scandal , and yet no scandal followeth , because it is not taken ; sometimes scandal is taken , and yet no just cause given ; and sometimes there is both cause of scandal given , and scandal thereat taken . but no man is concerned in any scandal that happeneth to another by occasion of any thing done by him , neither is chargeable with it farther , then he is guilty of having given it . if then we give scandal to others and they take it not , the whole guilt is ours , and they are faultless ; if we give it , and they take it , we are to bear a share in the blame as well as they , and that a deeper share too ( va homini , wo to the man by whom the offence cometh , matth. 18. 7. ) but if they take offence , when we give none , it is a thing we cannot help , and therefore the whole blame must lie upon them . wherefore if at any time the doubt shall arise in the case of scandal , how far forth the danger may , or may not oblige us to the doing or not doing of any thing proposed , the resolution will come on much the easier , if we shall but rightly understand what it is to give scandal , or how many ways a man may become guilty of scandalizing another by his example . the ways , as i conceive , are but these four . 1. the first is when a man doth something before another man , which is in it self evil , unlawful and sinful . in which case neither the intention of him that doth it , nor the event as to him that seeth it done , is of any consideration , for it mattereth not , whether the doer hath an intention to draw the other unto sin thereby or not ; neither doth it matter , whether the other were thereby induced to commit sin or not : the very matter and substance of the action , being evil and done before others is sufficient to render the doer guilty of having given scandal , though neither he had any intention himself so to do , nor was any other person actually scandalized thereby : because whatsoever is in it self and in its own nature evil , is also of it self and in its own nature scandalous , and of ill example . thus did hophni and phineas the sons of eli give scandal by their wicked prophaness , and greediness about the sacrifices of the lord , and their vile and shameless abusing the women , 1 sam. 2. 17 , 22. and so did david also give great scandal in the matter of uriah , 2 sam. 12. 14. here the rule is , do nothing that is evil for fear of giving scandal . 2. the second way is , when a man doth something before another with a direct intention and formal purpose of drawing him thereby to commit sin ; in which case neither the matter of the action , nor the event is of any consideration ; for it maketh no difference ( as to the sin of giving scandal ) whether any man be effectually enticed thereby to commit sin or not ; neither doth it make any difference whether the thing done were in it self unlawful or not , so as it had but an appearance of evil and from thence an aptitude to draw another to the doing of that ( by imitation ) which should be really and intrinsecally evil : the wicked intention alone , whatsoever the effect should be , or what means soever should be used to promote it , sufficeth to induce the guilt of giving scandal upon the doer ; this was jeroboam's sin in setting up the calves with a formal purpose and intention thereby ( for his own secular and ambitious ends ) to corrupt the purity of religion , and to draw the people to an idolatrous worship ; for which cause he is so often stigmatized with it as with a note of infamy , to stick by him whilst the world lasteth , being scarce ever mentioned in the scripture , but with this addition , jeroboam the son of nebat , which made israel to sin . here the rule is , do nothing , good or evil , with an intention to give scandal . 3. the third way is , when a man doth something before another , which in it self is not evil , but indifferent , and so according to the rule of christian liberty lawful for him to do or not do , as he shall see cause ( yea , and perhaps otherwise commodious and convenient for him to do ) yet whereat he probably foreseeth the other will take scandal , and be occasioned thereby to do evil . in such case if the thing to be done be not in some degree ( prudentially ) necessary for him to do ; but that he might without very great inconvenience or prejudice to himself , or any third person leave it undone , he is bound in charity and compassion to his brother's soul ( for whom christ died ) and for the avoiding of scandal to abridge himself in the exercise of his christian liberty for that time , so far , as rather to suffer some inconvenience himself by the not doing of it , than by the doing of it to cause his brother to offend . the very case which is so often , so largely , and so earnestly insisted upon by st. paul , see rom. 14. 13 , 21. rom. 15. 1. 3. 1 cor. 8. 17 , 13. 1 cor. 9. 12 , 15 , 19 , 22. 1 cor. 10. 23 , 33. here the rule is , do nothing that may easily be forborn , whereat scandal will be taken . 4. the last way is , when a man doth something before another , which is not only lawful , but ( according to the exigencies of present circumstances , pro hic & nunc ) very behoveful and even ( prudentially ) necessary for him to do ; but foreseeth , that the other will be very like to make ill use of it , and take incouragement thereby to commit sin , if he be not withal exceeding careful , as much as possibly in him lieth , to prevent that scandal that might be taken thereat . for , qui non prohibet peccare cum potest , jubet . in such case the bare neglect of his brother , and not using his uttermost indeavour to prevent the evil that might ensue maketh him guilty . upon which consideration standeth the equity of that judicial law given to the jews , exod. 21 ▪ 33 , 34. which ordereth ; that in case a man dig a pit or well for the use of his family , and looking no further than his own conveniency , puts no cover upon it , but leaves it open , whereby it happeneth his neighbours beast to fall thereinto and perish , the owner of the pit is to make it good , inasmuch as he was the occasioner of that loss to his neighbour , which he might and ought to have prevented . here the rule is , order the doing of that which may not well be left undone , in such sort , that no scandal ( so far as you can help it ) may be taken thereat . to apply this . the thing now under debate ( viz. the action proposed to present enquiry ) is the laying aside the common-prayer book enjoyned by law , and using instead thereof some other form of church-service of our own devising ; and the enquiry concerning it is , whether it may be done with a good conscience in regard of the scandal , that was given , or ( at least ) may be taken thereat . yea , or no ? now forasmuch as in this enquiry we take it for granted , that the thing to be done is not in its own nature and simply evil , but rather ( in this state of affairs ) prudentially necessary , and that they who make scruple at it upon the point of scandal have not the least intention of drawing either the laws into contempt , or the brethren into sin by their example . it is manifest that three of the now mentioned cases , with the several rules to each of them appending , are not pertinent to the present enquiry . but since the last of the four only proveth to be our case , we have no more to do , for the setling our judgments , the quieting our consciences ▪ and the regulating our practice in this affair , than to consider well , what the rule in that case given obligeth us unto : which is , not to leave the action undone for the danger of scandal , which , besides the inconveniences formerly mentioned , would but start new questions , and those beget more to the multiplying of unnecessary scruples in infinitum : but to order the doing of it so , that ( if it were possible ) no scandal might at all ensue thereupon , or at least not by our default , through our careless or indiscreet managery thereof ; even as the jew that stood in need to sink a pit for the service of his house or grounds , was not ( for fear his neighbours beast should fall into it and be drowned ) bound by the law to forbear the making of it , but only to provide a sufficient cover for it when he had made it . the thing then in this case is not to be left undone , when it so much behoveth us to do it , but the action to be carried on ( for the manner of doing , and in all respects and circumstances threunto belonging ) with so much clearness , tenderness , moderation , and wisdom ( to our best understanding ) that the necessity of so doing , with the true cause thereof , may appear to the world , to the satisfaction of those who are willing to take notice of it , and that such persons as would be willing to make use of our example to do the same thing , where there is not the like cause of necessity , may do it upon their own score , and not be able to vouch our practice for their excuse : which how it may best be done for particular directions , every charitable and conscientious man must ask his own discretion ; some general hints , tending thereunto , i shall lay down in answering the next objection ( where they will fall in again not improperly ) and so stop two gaps with one bush. schism . object . iii. the last objection is that of schism . the objectors hold all such persons , as have opposed either against liturgy or church government , as they were by law established , within the realm for no better than schismaticks : and truely i shall not much gainsay it . but then they argue , that for them to do the same thing in the public worship of god , that schismaticks do , and for the doing whereof especially it is that they justly account them schismaticks , would ( as they conceive ) involve them in the schism also , as partakers thereof in some degree with the other : and their consciences also would from rom. 14. 22. condemn them , either of hypocrisie in allowing that in themselves and in their own practice which they condemn in others , or of uncharitableness in judging others for schismaticks for doing but the same thing which they can allow themselves to practise ; for all that such persons , as they call schismaticks , do in this matter of the church service , is but to leave out the churches prayers , and to put in their own : or , say this should not make them really guilty of the schism they detest , yet would such their symbolizing with them seem ( at least ) a kind of an unworthy compliance with them more than could well become the simplicity of a christian , much less of a minister of the gospel , whose duty it is to shun even the least appearance of evil , i thes. 5. besides , that by so doing they should but confirm these men in their schismatical principles and practice . this objection hath three branches ; to the first whereof i oppose the old saying , duo cùm faciunt idem non est idem : which although spoken quite to another purpose , yet is capable of such a sense as will very well fit our present purpose also . i answer therefore in short ; that to do the same thing that schismaticks do ( especially in times of confusion , and until things can be reduced into better order , and when we are necessitated thereunto to prevent greater mischiefs ) doth not necessarily infer a partaking with them in schism ; no , nor so much as probably , unless it may appear upon probable presumptions otherwise , that it is done out of the same schismatical spirit , and upon such schismatical principles as theirs are . the other two branches , viz. that of seeming compliance with schismaticks , and that of the ill use they make of it to confirm them in their schism , do upon the matter fall in upon the aforesaid point of scandal , and are in effect but the same objection only put into a new dress , and so have received their answer already . and the only remedy against these fears ( as well that of scandal , as this of schism ) is the same which is there prescribed , even to give assurance to all men by our carriage and behaviour therein , that we do not lay aside common-prayer of our own accord , or out of any dislike thereof , neither in contempt of lawful governors , or of the laws , nor out of any base compliance with the times , or other unworthy secular self ends , nor out of any schismatical principle , seditious design , or innovating humour ; but meerly inforced thereunto , by such necessity as we cannot otherwise avoid , in order to the glory of god and the public good , for the preservation of our families , our flocks , and our functions , and that with the good leave and allowance ( as we have great reason to believe ) of such as have power to dispense with us and the laws in that behalf . this if we shall do , bona fide , and with our utmost indeavours , in singleness of heart , and with godly intention , perhaps it will not be enough to prevent either the censures of inconsiderate and inconsiderable persons , or the ill use may be made of our example through ignorance of some , scandalum pusill rum ; or through the perversness and malice of other some , scandalum pharisaeorum , as the schools term them . but assuredly it will be sufficient in the sight of god , and in the witness of our own hearts , and to the consciences of considering and charitable men , to acquit us clearly of all guilt , either of scandal or schism in the least degree . which we may probably do by observing these ensuing , and such other like , general directions , ( the liberty of using such meet accommodations , as the circumstances and in particular cases shall require evermore allowed and reserved ) viz. 1. if we shall decline the company and society of known schismaticks , not conversing frequently and familiarly with them , or more than the necessary affairs of life , and the rules of neighbourhood and common civility will require ; especially not to give countenance to the church-assemblies , by our presence among them , if we can avoid it . 2. if we shall retain as well in our common discourse , as in our sermons , and the holy offices of the church , the old theological and ecclesiastical terms and forms of speech , which have been generally received , and used in the churches of christ , which our people are well acquainted with , and are wholsom and significant : and not follow our new masters in that uncouth affected garb of speech or canting language rather ( if i may so call it ) which they have of late time taken up , as the signal , distinctive , and characteristical note of that which in their own language they call the godly party or communion of saints . 3. if in officiating we repeat not only the lords prayer , the creed , the ten commandments , and such other passages in the common-prayer-book , as ( being the very words of scripture ) no man can except against , but so much also of the old liturgy besides , in the very words and syllables in the book , as we think , the ministers of state in those parts where we live will suffer , and the auditory before whom we officiate will bear ; sith the officers in all parts of the land are not alike strict ▪ nor the people in all parishes not alike disaffected in this respect . 4. if where we must of necessity vary from the words , we yet follow the order of the book in the main parts of the holy offices , retaining the substance of the prayers , and imbellishing those of our own making , which we substitute into the place of those we leave out , with phrases and passages taken out of the book in other places . 5. if where we cannot safely mention the particulars expressed in the book , as namely , in praying for the king , the queen , the royal progeny , and the bishops , we shall yet use in our prayers some such general terms , and other intimations devised for the purpose , as may sufficiently convey to the understandings of the people , what our intentions are therein , and yet not be sufficient to fetch us within the compass of the ordinance . 6. if we shall in our sermons take occasion now and then , where it may be pertinent , either to discover the weakness of the puritan principles and tenents , to the people ; or to shew out of some passages and expressions in the common-prayer-book , the consonancy of those observations we have raised from the text , with the judgment of the church of england , or to justifie such particular passages , in the letany , collects and other parts of our liturgy , as have been unjustly quarrelled at , by presbyterians , independents , anabaptists , or other ( by what name or title soever they be called ) puritan sectaries . thus have i freely acquainted you both with my practice and judgment in the point proposed in your friends letter ; how i shall be able to satisfie his or your judgment in what i have written , i know not : however , i have satisfied both your desire and his in writing and shall rest , your brother and servant in the lord , novemb. 2. 1652. finis . notes, typically marginal, from the original text notes for div a61980-e2290 a votum soli deo fit , sed promissio potest fieri etiam homini . aquit , 2. 2. q. 88. 5. ad 3. b promissio deo facta est essentia voti . ibid. c psal. 76. 11. d num. 21. 2. judg. 11. 30. 1 sam. 11. 25. e judg. 11. 36. psal. 56. 11. f sponsio quâ obligamur deo. cic. 2. leg. a jurare nihll est aliud quàm deum testem invocare . aq. 2. 2. qu. 89. 1. ex aug. de ver . apost . serm. r. 28. quod affirmas , si deo teste promiseris , id tenendum est , cic. 3. de offic . b gen. 31. 50. judges 11. 10. mal. 2. 14. c rom. 1. 9. 1 thes. 1. 5. d 1 cor. 1. 23. phil. 1. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a rom. 7. 2. b rom. 7. 2. c 1 cor. 7. 4. d num. 30. 3. b quod initio vitiosum est , non potest tractu temporis convalescere , l. 29. f. de reg. ju . div. c in stipulationibus id tempus spectatur quo contrahi●us . i. , 18. f. eodem . a rom. 7. 23. b vota uxorum vel servorum exequenda illo tempore quo fuerint sui juris , mariti vel domini non possunt irritare . nav. man. num. 65. & alios . a mat. 5. 28. b prov. 5. 18. eccles. 9. 9. c prov. 5. 19. b josh 9. 14 , &c. c ibid. ver . 19. 2 sam. 21. 1 , ● . notes for div a61980-e22470 senec. 1. d● clem. 24. a serious and compassionate inquiry into the causes of the present neglect and contempt of the protestant religion and church of england with several seasonable considerations offer'd to all english protestants, tending to perswade them to a complyance with and conformity to the religion and government of this church as it is established by the laws of the kingdom. goodman, john, 1625 or 6-1690. 1674 approx. 339 kb of xml-encoded text transcribed from 146 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a41450 wing g1120 estc r28650 10731836 ocm 10731836 45558 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. a41450) transcribed from: (early english books online ; image set 45558) images scanned from microfilm: (early english books, 1641-1700 ; 1403:7) a serious and compassionate inquiry into the causes of the present neglect and contempt of the protestant religion and church of england with several seasonable considerations offer'd to all english protestants, tending to perswade them to a complyance with and conformity to the religion and government of this church as it is established by the laws of the kingdom. goodman, john, 1625 or 6-1690. [33], 247 p. printed by robert white for richard royston, london : 1674. has engraved half-title page. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england. christian ethics. dissenters, religious -england. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 judith siefring sampled and proofread 2008-01 judith siefring text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an enquiry into y e causes of the present separation from the church of england hic verus est cultus , in quo mens colentis , seipsam deo immaculatam victimam sistit . lact. a serious and compassionate inquiry into the causes of the present neglect and contempt of the protestant religion and church of england : with several seasonable considerations offer'd to all english protestants , tending to perswade them to a complyance with and conformity to the religion and government of this church as it is established by the laws of the kingdom . tertual . scorpiac . adv . gnostic . non in occasione frustrandi martyrii jubet te ( apostolus , scil . ) subjici magistratibus , sed in provocatione bene vivendi sine ira & studio , quorum causas procul habeo . tacit. ann. 1. london , printed by robert white for richard royston , bookseller to his most sacred majesty , at the angel in amen-corner . mdclxxiv . instead of an epistle to the reader , as the manner is , i humbly submit the ensuing discourse to the censure of my superiours in the church of england , and to the consideration of all the non-conformists of whatsoever sect or denomination : hoping the former will pardon the defects of it ; and that the latter may ( by gods blessing ) reap some benefit by it . the contents . the introduction . wherein the antient estate of christianity in general is compared with the present ; and the condition of the reformed religion in this kingdom in the first times of it , is compared with that of the present age ; and the change lamented . part i. an enquiry into the causes and origin of the separation from and contempt of the english reformed church . chap. i. wherein are represented several things that are pretended , but are not the true causes of our distractions and dissatisfactions ; viz. 1. corruption in doctrine ; 2. the too near approach of this church to the roman ; 3. the scandalousness of the clergy : all which are disproved . pag. 1. chap. ii. of the more remote and less observed causes of the infelicity of this church ; such as 1. the reign of queen mary and return of popery under her in the infancy of the reformation . 2. the bad provision for ministers in corporations , &c. 3. frequent wars . 4. the liberty in religion that trade seems to require . 5. the secret designs of atheists and papists . p. 30. chap. iii. of the more immediate causes of the distractions of the church of england ; such as , 1. rashness of popular judgement . 2. judaism . 3. prejudice . 4. want of true christian zeal , in the generality of its members . p. 56. part ii. wherein several serious considerations are propounded , tending to perswade all english protestants to comply with , and conform to , the religion and government of this church , as it is established by law. chap. i. a reflection upon divers wayes or methods for the prevention and cure of church-divisions . p. 85. chap. ii. of the true notion of schism , the sin and mischievous consequents of it . p. 105. chap. iii. of the nature and importance of those things that are scrupled , or objected against in this church ; and that they are such as may without sin be sacrificed to peace , and therefore cannot excuse us from sin in separating from the church upon their account . p. 121. chap. iv. the those that find fault with the constitution of this church , will never be able to find out or agree upon a better . p. 140. chap. v. that god layes very little stress upon circumstantials in religion . p. 151. chap. vi. that the magistrate hath authority to determine such externals of religion as are the matters of our disputes , and what deportment is due from christians towards him . p. 159. chap. vii . wherein christian liberty consists ; and that it doth not discharge us from obedience to laws . p. 175. chap. viii . of a tender conscience , what it is , and its priviledges . p. 190. chap. ix . the great dishonour that disobedience to laws and magistrates and the distractions of government do to any profession of religion whatsoever . p. 212. chap. x. the danger by our distractions and divisions . p. 223. the conclusion . p. 240. the introduction . wherein the antient estate of christianity in general is compared with the present ; and the condition of the reformed religion in this kingdom in the first times of it , is compared with that of the present age ; and the change lamented . whosoever seriously considers the certainty and excellency of the christian religion in its own nature , and withal observes with how just veneration it was received , with what ardour imbraced , with what courage and constancy maintained and practised , then , when all the powers on earth sought to suppress it , when the wit and malice of the world was combined against it , and when to be a christian , was the plain way to ruine , and the loss of whatsoever uses to be dear to men in this world ; and shall compare herewith , the present state of christendome , now since the offence of the cross is ceased , and the faith of christ as is become the profession of kings and princes , and ( besides all other either arguments of its truth , or inducements to embrace it ) is confirmed by the successive suffrages of so many ages , and the concurrent votes of so great a part of mankind : he , i say , that shall take the little pains to make this comparison , cannot choose but be astonished at the contrary face of things , and be ready to say with linacer , aut hoc non est evangelium , aut nos non sumus evangelici , either christian religion is not what it was , or men are not what they were wont to be . for besides the palpable contradiction of the lives of the generality of christians now , to the rules of their religion , laid down in the writings of the new testament , which is such , as would make an indifferent man suspect that they believed those books to contain absolute impossibilities , or at least , not the things that are necessary to salvation ; since so few take the rule of their lives , or the measures of their actions thence : besides this , i say , he that shall observe how the primitive christians for several ages after our saviour are reported to have lived , and how far short the latter ages fall of those examples , will be tempted either to pronounce the histories of those times meer romances ; or the men of these times to be any thing , rather than what they call themselves . such a general declension there hath been , that the complaint of tully , concerning the philosophers of his time , may justly be applyed to the christians of ours , that they made disciplinam suam , ostentationem scientiae , non legem vitae ; non obtemperant sibi ipsis , sed in eo peccant , cujus profitentur scientiam . that whereas christian religion was calculated for no other meridian , designed to no other purpose , than the bettering and improving the tempers and lives of men , it is perverted rather to an apology for our loosness , than applyed to the cure of our disorders . i cannot please my self with so odious a comparison as the case in hand would admit of ; nor will i trouble the reader with long stories of the admirable conversation of those early christians , which whoso will take the pains , may find in justin martyr , a thenagoras , tertullian , origen and others : and he that is willing to decline that trouble , may find nearer hand in the collections of a judicious and faithful writer , in his book called , primitive christianity . but it may not be unuseful to remark some few particulars . of old to be a christian , was to be all that is holy , just and good , to be adorned with all those virtues that can render a man acceptable to god , or lovely amongst men . whereever this religion came , it was a principle of purity in mens hearts , of honesty in their lives , and of peace in kingdoms and societies . it raised mens minds to a contemplation and pursuit of another world , and inabled them both to despise the present , and to be a blessing to it . it did not teach men to speak great swelling words , but to live , to do and to suffer admirably ; that the very pagans ( their mortal enemies , ) were astonished at them ; and some of them gave them this testimony , hi sunt qui vivunt ut loquuntur , & loquuntur ut vivunt ; these are the men that are as good as their word , and live as high and generously as others talk . the christian faith was not then a meer trick of wit , nor a bone of contention ; but a principle of sincere honesty , which guided men into the knowledge of their duty , and inspired them with courage and resolution to perform it . give me , saith lactantius , a fierce and contentious man , and if he will but apply himself to the grace and institutions of the gospel , he shall become as mild as a lamb : give me a drunkard or a lascivious person , with this doctrine i will make him chaste and sober : let a covetous man hearken to this doctrine , and he shall presently dispense his money as charitably , as before he raked it together fordidly : give me a timorous and cowardly person , this religion shall presently make him valiant and despise death and danger . and so he goes on . in those dayes believing was not an excuse for disobedience , or a commutation for a holy life ; but a foundation of obedience to all the laws of god and man. then all the professors of christianity bad one heart and one lip , and then they built towards heaven in a good sense ; but since , distraction of mind , alienation of affections , and confusion of language hath made a babel of a church . there was then but one division of men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the only sects the world was divided by ; all good men were of one way , and evil men of another . but now there are almost as many opinions as men , as many parties as opinions , and as many religions as either . time was , when men sacrificed their lives in testimony to their faith , as frankly , as since they have done to their passions , revenge or ambition . then was charity counted as essential a part of religion , as censoriousness is now with too many . brotherly love and mutual dearness was a characteristical note of those then , that now may be as well known by their distractions and animosities . st. gregory nazianzen said of those times , that if one christian took notice of the error , sin or failing of another , it was to bewail it , to heal it , to cover his shame , and cure his wound , and prevent a scandal to his profession ; but he observed , that after-times made triumphs of mens weakness and follies ; and men learnt to justifie their own wickedness by the miscarriages , of their brethren ; and that he that would prove himself of the highest form of christians , set himself down in the seat of the scorner . nothing was then thought too good or costly for the service of god or religion : men would not content themselves to serve god with that which cost them nothing . it was only julian , or such another , that envyed the costly vessels , wherewith christ was served . works of piety and mercy and charity cost them as much as luxury and contention now a dayes . when the gentiles in tertullian's time , upbraided the christians , that they made choice of a cheap religion , and renounced the pagan sacrifices , because they would not undergo the charge of them ; and complained that the frugality of the christian worship caused a decay of trade for the eastern gumms and spices , that used to be spent in the service of the gods , and that by this means the customs of the emperors were also diminished : to all this he makes this answer : we christians spend more in the relief of the poor , than you gentiles do upon your gods : and though we use not gumms and spices for incense , yet we as much promote trade by the vast proportions of those commodities we spend in the imbalming our dead . and lastly , if it should happen that the emperors exchequer should lose any thing , either by the temperance of our lives , or the nature of our religion , yet we make it up another way ; for we make conscience of paying him his just dues : whereas you cheat and defraud him of more than the proportion of your expences above ours would amount to . in those early times the christian assemblies drained and emptied the roman theatres , and the multitude thronged into the church , as earnestly as now they crowd out ; coimus in coetum ut ad deum quasi manu factâ precationibus ambiamus orantes , said the forementioned tertullian . the confluence to the publick worship was in those dayes so great , and the consent of heart and voice so universal , that st. jerome said , the hallelujahs of the church was like the noise of many waters , and the amen like thunder ; heaven and earth then answered each other in a glorious antiphone , and made up one blessed chorus : there was joy in heaven , and peace on earth : the hymn sung by the angel at our saviours nativity , was verified in those first ages of his religion , glory to god on high , on earth peace , and good-will amongst men . the holy men of those times that approached our saviour , had as it were some rayes of his divinity shed upon them , and their faces shone like moses's , when he came down from the holy mount. a christian church was a colledge of holy and good men , and the glory of god filled the place where they assembled ; and fire came down from heaven too , but not to set the world in combustion , but to exhale and lift up the odours of pious and devout prayers . but since those times zeal hath decayed , as if it had not been the intrinsick excellency of religion but the fires of pagan persecution that kindled that heat in the breasts of christians . and the church so divided and broken in pieces , as if it was not one lord , one faith , one baptism that united them , but a common enemy . dry opinions have been taken for faith , and zeal of a party hath gone for holiness of life ; men have been busie in making new creeds , and have forgotten to practise the old one . and since the empire hath been divided into east , and west , churches have been at defiance , and as opposite to each other as those points are . in short , the once famous greek churches are now over-run with so squalid a barbarism , that little but the name of christianity is left amongst them : and the roman church , whose faith was famous and spoken of through all the world , is now as infamous for usurpation , superstition and cruelty , and so deformed with pagan rites and mundane policies , that christianity is the least part of her . what shall we take to be the reason of this general defection ? was it only novelty and not its intrinsick goodness and reasonableness that commended this religion to the world , that the longer it lasts , the less it signifies ? or are the principles of christianity effete ( like the causes of the gentile oracles , as plutarch discourses ) that all the motives of virtue and holiness have now so little influence upon mens tempers and lives ? or is it true that was said of old , religio peperit divitias , & filia devoravit matrem , since churches have been endowed , men have espoused only the fortune , and not the faith ? or is the true reason , that of old , christianity was deeply rooted in the hearts of men , and brought forth the fruits of good works in their lives : whereas now it is only a barren notion in mens heads , and is productive of nothing but leaves of opinion and profession ? then it was the employment of mens hearts in meditation , of their knees in devotion , of their hands in distribution and beneficence : now it is become the entertainment of mens ears in hearing novelty , of their tongues and lips in censuring and disputing . but whatever the causes have been , such is the condition of religion generally in the greek and latin churches ; and i doubt if we come nearer home , we shall not find things much better . this island of britain had the glory not only to be the native countrey of constantine the first christian emperour , but a far greater , that under lucius it received the christian faith first of any great kingdom in the world . britannorum loca , romanis inaccessa , christo verò subdita , saith tertullian , the cross made a more effectual as well as a more happy conquest here , than all the roman powers could do . and this northern climate was not only thus early enlightned with the beams of the sun of righteousness , but had life and warmth proportionably . an evidence whereof we have , in that we find british bishops at the council of arles which was held before the nicene : and at the time of the nicene council britian was counted one of the six dioceses of the western empire . and for the zeal of the british christians , the martyrdom of st. albane , amphilochius and others are great and glorious instances . but to descend to lower times . the inhabitants of this island have not been more famous for martial prowess against their enemies , hospitality to strangers , and good nature towards all mankind , ( which three things have been , and , i hope , are still their peculiar glories , ) than for sincere piety and devotion . polydore virgil an italian , and erasmus a dutchman , both of the roman communion , and competent witnesses , do affirm , that there was more true devotion and sincerity of religion in this church and kingdom of england , than in any one place of the world besides . what was said of sparta , that ibi senes sunt maximè senes , might be applyed to this purpose , that here christians were so the most heartily and truly of any people in the world . the universal pastor ( as he would be called ) i mean the bishop of rome , observed the sheep of england to bear such good fleeces , and so patiently to submit to the shearer , that he kept a watchful eye over this flock , and his vigilancy was rewarded with the golden fleece . he and his emissaries found such large hearts and devout minds here , that we are inabled to understand the reason of their great concern for our going astray since , and their earnest and unwearied endeavours to reduce us back again to that fold . yet what by being oftner shorn than fed , ( and then not with the best pastures neither , ) what by the ill examples of others , ( but especially of their guides , ) and what by length of time ; corruption overspread this church too : but then , as it happens in bodies of a strong and vivacious constitution , when they chance by ill diet or other accident , to be stuft with crudities and bad humours , they critically evacuate them by meer strength of nature : so this church gave certain proof that it had sana principia , and a true sense of the reality of christianity , that one of the first in christendom it returned to it self and a just temperament by a reformation . and the reformation of this church , which the romanists , for their own ends , so much detest , and some others unreasonably slight , was as much the emulation of other nations , as glorious in it self . for , 1. it was the most orderly and best becoming christianity ; it was not brought in with tumult and sedition , as most changes are , but by laws and the supream magistrate . there was no noise of axes and hammers in this building , but the several parts of this fabrick fell in together with a kind of harmony , as the jews say of the temple of salomon . 2. it was the most moderate and temperate , as being the result of deliberation and reason , not of blind passion or an humour of innovation . our reformers did not purge out the good , because formerly it had been abused ( as the humour of some men is to do ) but vindicated what was useful , from the abuse : they neither countenanced what was evil by the good was to be found , nor rejected the good for the casual adherence of evil . they did not abolish a venerable order or office in the church for the ill manners of some that had born it ; but took care to put better men in the rooms of such . they were not of opinion , that the church could not arrive at primitive purity , unless it was reduced to primitive poverty ; nor because they found some ceremonies then used that were superstitious and dangerous , and thought too many were but densome , therefore concluded all decency in the service of god was popish . and in short , they did not depart farther from the church of rome by reformation , than she had departed from the truth and her self by degeneracy and corruption . by all which they demonstrated , that the change they made , was not for the sake of humour and faction , but necessity and publick good . the church of rome reproaches us with the sinister ends of the prince and several of those that sate at the helm of this great affair : but who knows not , that it is the usual method of almighty god to bring about his own designs , and accomplish the greatest benefits to mankind , by making the sinister intentions of men co-operate towards them ? he made use of the unnatural cruelty of joseph's brethren towards him , to the preservation of the whole family of jacob , sending joseph into aegypt as an harbinger and nurse to provide for them in a famine . and in respect hereof joseph tells them , it was not they , but god sent him thither . the cruelty of pharaoh , who sought by severities to break and wear out the israelites , harden'd them and prepared them for all the difficulties they were afterwards to encounter . the obstinacy and incredulity of the jews , proved to be the riches of the gentiles . the persecution of the apostles at jerusalem made way for the spreading of the gospel into all other countreys . instances of this kind are innumerable ; or if they were not , yet were it very unsafe for those of the church of rome to make this objection , lest they provoke us to say what cannot be either denyed or justified , that the barbarous tyrant and usurper phocas brought in the universal pastorship of the bishop of rome , and that the most bloody and rapacious princes have ordinarily been the great patrons and indowers of their church ; thinking , it seems , to hallow their own villanies , and legitimate their unjust acquisitions , by dividing the spoil with the bishop and church of rome . 3. the english reformation was the most compleat and perfect in its kind , as retaining the most antient doctrine and soundest confession of faith , founded upon the holy scriptures , and agreeable to the first general councils , the most primitive church-government , and a liturgy the best accommodate to reconcile and unite mens devotions : such a liturgy , as mr. fox the author of the martyrologie is not afraid to say was indited by the holy ghost ; but certainly had a great testimony in the unspeakable joy and contentment holy men took in it in king edward the sixths dayes , their zeal for the maintenance of it , longing for the restitution of it , and sealing it with their blood in queen maries dayes , and the universal triumphs and acclamations at the restoring of it in queen elizabeths reign . and admirable it is to consider how happy this church and nation then was ; in what glory and majesty the prince reigned , in what peace and concord the subjects lived ; but especially it is remarkable , how devout and pious an age that was , as is scarce perhaps to be parallel'd since the time that christianity flourisht under constantine the great . what reverence was then yielded to the ministers of religion ? what devotion to the publick worship ? how general an acquiescence of hearts and minds in it ? which the greater it was , the more just is our wonder , and the more reasonable our inquiry , what should be the cause that in the same church , and amongst devout and honest-minded englishmen , such a zeal should terminate in so cold an indifferency , as may now be observed ; or rather that such a blessed harmony should degenerate into so much discord , as is now too discernable amongst us . we read ezra 3. that when the second temple at jerusalem was building , the young men rejoyced at the reviving glory of their nation and religion , but the old men that had beheld the far greater splendour and more stately majesty of the former temple built by salomon , they wept , as contemplating how far this came short of that : so that it was hard to say , whether the shouts of the young men or the lamentations of the elder were the more loud . and truly when we consider in how low a condition the church of england was some few years since , till it had a happy resurrection with the return of our gracious soveraign , will see cause to rejoyce and thank god that we are in no worse condition than we are ; but he that understands and considers what was the felicity of the first age of our reformation , and compares it with the present condition of our affairs , will have just cause to lament the difference . for in those dayes so venerable was the society of the church , that to be cast out of it by excommunication was as dreadful as to be thunder-smitten ; that sentence was like proscription amongst the romans , which they counted a civil death , and dreaded as much as a natural . but now it is become a matter of ambition with some , and a piece of glory ; and to be cast out of the church , is as good as letters testimonial or recommendatory to other assemblies . there were few or none then that did not constantly frequent the church ; now the church is become the conventicle in many places , and the conventicle the church , in respect of the fulness and frequency of the one and the unfrequentedness and destitution of the other . aristonicus came to a certain city in greece where he observed many temples , but few men that would hear him . he therefore instead of the usual phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cryes out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hear o ye stone-walls , less hard than the hearts of men . the application is too easie in our case . in that time we speak of , the liturgy and publick prayers were counted a principal part of gods worship ; now they are not only nothing without a sermon , but in danger to desecrate the sermon too by their conjunction . the bible is scarce canonical , if it have the prayers bound up in the same cover ; and so extreamly offensive are they grown to some , that they will rather totally neglect the publick worship of god , and never receive the communion whilest they live , than have to do with the common prayers . heretofore there were but few things scrupled in the establisht religion , and those were very few that made use of any such pretence or scruple ; but now it is become the great point of sanctity to scruple every thing . there was one indeed , and he a great man , that said , there were tolerabiles ineptiae in our liturgy ; and the most favourable return he met with , was , that he had his tolerabiles morositates . now the title of ineptiae is counted too mild an expression ; whatever suits not the present humour , is either jewish , popish or superstitious . this change is sadly lamentable , that good laws should be thus trampled upon , the best church in the world thus despised , and the best minded people thus abused . now my business is therefore in the first place , to enquire from what causes this hath come to pass . part i. an enquiry into the causes and origin of the separation from and contempt of the english reformed church . chap. i. wherein are represented several things that are pretended , but are not the true causes of our distractions and dissatisfactions ; viz. 1. corruption in doctrine ; 2. the too near approach of this church to the roman ; 3. the scandalousness of the clergy : all which are disproved . we have a proverbial saying amongst us , that every one that is forty years old , is either a fool or a physician : but without a proverb to justifie the undertaking , there are but few that ( at what age soever ) do not think themselves at years of discretion enough , to pass a judgement upon , and prescribe to the body politick , whether church or state. though it usually happens , that such empiricks , either to shew their wit ( suspecting distempers where there are none ) make them ; or whilest they rashly adventure quiet a movere , and like englishmen will be alwayes mending , they make work for better skill than their own ; or lastly , if they discover some small matter amiss , mistaking the cause of it , not only lose their time and labour ( which would be easily pardonable ) but exhaust the spirits of the patient with improper medicines , and purge out the good and useful juices as noxious humours , and so the physician becomes far the greater disease of the two . that our church is of a sound and healthful constitution , and might have continued so , had it not met with this fortune , i think i have sufficiently , though briefly manifested in the foregoing introduction : but some men either loving to be alwayes reforming , or having first separated from it , that they may either commend their own skill , or justifie their own fact , must accuse the church . we read of brutus , that having killed caesar , he was alwayes after inveighing against him as a tyrant , ità enim facto ejus expediebat , saith the historian , it was expedient he should call caesar tyrant , for otherwise himself must be a notorious traytor . so these men , though the greatest disorders of the church be but what themselves have made , must find faults , that they may not seem to have raised all the dust , and withdrawn themselves and others from it without cause . 1. and in the first place the doctrine of this church is blamed ; though thanks be to god , there are but few that are of so little discretion as to bring in this charge , and those that are , will never be able to prove it . the main ( if not the only ) thing excepted against in this kind , is , that the thirty nine articles are not so punctual in defining the five points debated at the synod of dort as they could wish . but this though it neither needs nor deserves an answer , yet i shall reply these two things to it . first , that it is not so with the doctrine of christianity as with common arts and sciences , which depend upon humane wit and invention , and consequently are capable of daily improvements : for the mind of man having not an intuitive knowledge , but proceeding by way of discourse , discovers one thing by another , and infers things from one another ; so that there is not a nè plus ultrà in those things , but daily new discoveries , & dies diem docet . whereto accords the saying of wise men , antiquitas saeculi , est juventus mundi , that which we call the old world , is but indeed the infancy of knowledge , and the latter times must needs have as much the advantage of truth as they have of deliberation and experiment . but it is quite otherwise with christianity , for that depending solely upon divine revelation , can admit of no new discoveries ; time may obscure it , and the busie wit of man may perplex and confound it with its inventions , but can never discover any thing new , or bring to light any truth that was not so from the beginning . for if we admit of new revelations , we lose the old and our religion together , we accuse our saviour and his apostles as if they had not sufficiently revealed gods mind to the world , and we incurr st. paul's anathema which he denounces against him ( whosoever it shall be , nay , if an anger from heaven ) that shall preach any other doctrine than what had been received . and st. jude hath told us the faith was once , that is either at once , or once for all delivered to or by the saints . but if we shall pretend a private spirit or revelation to discover and interpret what was before delivered , we do as bad ; we suppose christ and his apostles not to be able to deliver the mind of god , and we open a gap for all impostures and delusions perpetually to infest and corrupt christian doctrine . the consequence of these premises is , that ( contrary to what i affirmed before of other sciences ) the elder any doctrine of christianity can be proved to be , it must needs be the truer , and accordingly deserve the greater veneration from us , as coming nearer the fountain of evangelical truth , divine revelation : and that he that talks of more clear light of the latter times , and clearer discoveries in religion , talks as foolishly as he that should affirm he could discern things better at a miles distance , than the man that hath as good eyes as himself , and yet stood close by the object . this being so , it must needs be the excellency and great commendation of this church , that her articles of doctrine agree better with the first times of christianity than the last age ; and is an irrefragable argument that she derived it not from any lake or lower streams troubled and mudded with mens passions and disputes , but from the fountain of the holy scripture , and from those who certainly had best advantage of understanding it in its own simplicity , the primitive church . that no one father or writer of the church , whether greek or latin , before st. austin's time agreed in doctrine with the determination of the synod of dort is so notoriously plain that it needs no proof , nor can be denyed . and if he ( i mean st. austin ) agrees therewith , yet it is certain that in so doing he disagrees as much with himself as he doth with us of the church of england . and what if st. austin , a devout good man , ( but whose piety was far more commendable than his reason , ) being hard put to it by the manichees on one hand , and the pelagians on the other , was not able to extricate himself , who can help it ? shall his opinion , and that which he was rather forced into by disputation than made choice of , but especially shall the determination of a few divines at dort vye with the constant doctrine of the primitive church , or make that an imputation upon our church , which is really amongst its glories ? must a novel dutch synod prescribe doctrine to the church of england , and outweigh all antiquity ? shall those that knew not how god could be just , unless he was cruel , nor great , unless he decreed to damn the greatest part of mankind ; that could not tell how man should be kept humble , unless they made him not a man but a stock or stone : shall , i say , such men and such opinions confront the antient catholick apostolick faith , held forth in the church of england ? secondly , the articles of the doctrine of this church do with such admirable prudence and wariness handle these points we are now speaking of , as if particular respect was had to these men , and care taken that they might abundare suo sensu , enjoy their own judgements , and yet without check subscribe to these articles . and accordingly it is well known , that not many years since , when the dort opinions were very predominant amongst many divines of this church , they used ( it may be ) a little more scholastick subtilty to reconcile their own opinions with these articles , but never condemned the latter for the sake of the former . and at this day divers good men are in the service of this church that are in their private judgements of the dort perswasion , and yet never thought their subscription to these articles did any violence to their consciences or judgements : therefore this can be no cause of our troubles , nor ground of separation from the church . a second pretence against this church is , that it is not sufficiently purged from the dross of popish superstitions , that it comes too near the church of rome , and so the communion of it is dangerous . popery is an odious name in this nation , and god be thanked that it is so , for it deserves no less : but as constantine when he condemned the arrians and decreed their books should be burnt , appointed that they should be called porphyrians , a name sufficiently detested by the generality of christians : so those men that have a mind to reproach the church , know no more effectual way of affixing an ignominy upon it , than by laying the imputation of popery to it . and indeed if the charge were as true as it is false , or if it were as probable as it is malicious , it would not only serve to exasperate the vulgar against the church , but to justifie their secession from it . but it is hard to say whether the unreasonableness or the uncharitableness be greater in this suggestion . for , 1. it is certain there hath been little or no alteration made in either the doctrine , discipline or liturgy since the first reformation ; and therefore if either of them incline too much that way , they did so from the beginning . now that which i inquire into , is , what should be the causes of the late revolt and separation from this church , or what should make that discernable change in mens affections towards it , from what was in the former age ? and he that tells me it was popishly constituted at first , gives indeed a reason ( if it was true ) why this reformation should not have been entertained at first , but doth not assign a cause why those should depart from it now , that had imbraced it with so much zeal formerly . he therefore that would speak home to this case , must shew that this church hath lost its first love , and hath warped towards the old corruptions from which it was once purged . but this is so far from being possible to be shewn , that it is certain on the contrary , that all the change that hath been made of late years , hath been meerly in complyance with and condescension to those that object this against it ; and a man would reasonably expect , they would easily pardon such innovations . but in truth the main quarrel is , that we are not alwayes reforming , but keep to the old matron-like dress , the queen elizabeth fashion . if the governours of the church would comply with the curiosity of this wanton age , our religion would quickly have the fortune of apelles's picture according to the known story . he to deride the conceited folly of the age , exposes to publick view a master-piece of his work : and as it usually happens , that every body pretends to skill in reforming ( by the incouragement of the proverb that saith , facile est inventu addere ) scarcely any person that past by , but spent their verdict upon the picture ; all commend it in the general , yet to give some special instance of their skill , every one finds some fault or other : one would have had more shadow , another less ; one commends the eye , but blames a lip , &c. the subtil artist observes all , and still as any passenger had shot his bolt , alters the picture accordingly . the result was , that at last by so many reformations it became so deformed and monstrous a piece , that not only wiser men , but these vulgar reformers themselves wondered at it , and could now discern nothing worthy so famed an artist . he on the other hand , to right himself , produces another piece of the same beauty and art , which he had hitherto kept up by him , and had escaped their censure , and upbraids them thus , hanc ego feci , istam populus , this latter is my work , the other is a monster of your own making . this is our case ; christian religion was by holy and wise men our reformers , devested of those gaudy and meretricious accoutrements the romanists had drest her up in , and habited according to primitive simplicity ; but this would not please every body , every sect and party would have something or other added or altered according to their several phancies and hypotheses , which if it should be allowed ( the opinions of men are so contrary one to another as well as to truth ) the true lineaments of christianity would quite be lost . upon this consideration hath not this church been very fond of alterations . but to all this it is likely it will be replyed , that now we have more light and discover blemishes and deformities , which ( though they were before , yet ) we could not discern when our selves came out of the dark den of popery . at first , like the man under cure of his blindness , mark 8. 24. we saw men as trees walking , we discovered only some more palpable errors , but now we discern though lesser yet not tolerable deformities . 2. to this therefore i answer in the second place , that it is certain all is not to be esteemed popery , that is held or practised by the church of rome , and it cannot be our duty ( as i have said before ) to depart further from her than she hath departed from the truth : for then it would be our duty to forsake christianity it self in detestation of popery . to reform is not surely to cast away every thing that was in use before , unless barbarism be the only through reformation . the historian observes of those that spoil provinces and ransack kingdoms ubi solitudinem fecere pacem appellant , when they had converted a flourishing countrey into a desolate wilderness , they called this a profound peace . but sure to reform is not to destroy and lay waste , but to amend . unless therefore it can be proved against the church of england that she holds or practises any thing false or sinful , it will little avail them that object against her , and as little be any blemish to her constitution , that in some things she concurs with the roman . nor is it reasonable to say , such a thing is received from the church of rome , meerly because there it is to be found , unless it be to be found no where else : for though it be true that many things are the same in both churches , ( in as much as it is impossible they should be churches of christ at all else , ) yet it is as true that those things wherein they agree are such ( and no other ) as were received generally by all christian churches , and by the roman before it lay under any ill character . but that this church doth not so syncretize with that of rome , as to make its communion unsafe or sinful , i suppose the following considerations will give sufficient security to an unprejudiced mind . in the mean time let me intreat him that hath entertained any suspicions of that kind against her , to give an ingenuous answer of these two or three queries . 1. if there be such a dangerous affinity betwixt the church of england and the romish , how came it to pass that the blessed instruments of our reformation , such as a. bishop cranmer , ridley , latimer and others , laid down their lives in testimony to this against that ? for if those of the church of rome could have been so barbarous as cruelly to murder those excellent persons for some slight innovations , or for differing from them in circumstantials ; yet certainly such wise and good men would not have been so prodigal of their own blood , nor weary of their lives as to cast them away upon trifles . it is probable at least therefore that those of the church of rome thought the english reformation to be essentially different from them ; and it is more than probable that those holy men aforesaid thought so , and did not offer to god the sacrifice of fools . 2. or how comes it to pass that all those of the roman communion withdraw themselves from ours , and are commanded so to do by the head of their church under peril of damnation ? and on the other side the true protestants of the church of england , think it their duty to absent themselves from the roman worship , lest they should defile their consciences with their superstitions ? i say how comes this distance and apprehension of sin and danger reciprocally , if the differences between them be inconsiderable ? 3. whence comes it to pass , that the bigots of the romish church have more spite against our church , than against any sect or party whatsoever ? but that they take us not only for enemies , but the most mortal and formidable of all those they have to do with . or lastly , if both the church and church-men of england are not far enough removed from any participation with that of rome , how comes it to pass that they of all men most zealously and constantly upon all occasions stand in the gap and oppose the return of popery into england , when other men either slight the danger , or are so fond of their own private sentiments , as apparently to run the hazard of this for the sake of them ? any reasonable man would think those men have not really such an abhorrence of popery as they pretend , and that there might easily be found terms of accommodation between them , when he shall observe them more fond of every petty opinion , than concern'd for the publick security against that common enemy ; and that they will rather venture the danger of that breaking in upon them , than forgo the least fancy or opinion ; nay , will be instrumental in procuring a toleration and suspension of the publick laws for that , which they are so jealous others should have any kindness for . and for proof of this , i call to witness the transactions of the last year , when those very men that would be thought the atlas's and only supporters of protestant religion , and would give out as if their zeal was the only bulwark against popery , had by their separation from , and enmity to this church , weakned the common interest , and by their restless importunities and unlimited desires of liberty , in a manner extorted a suspension of the laws touching religion . had not his majesty and his parliament timely foreseen the consequence , and the whole nation been awakned into an apprehension of the danger by the serious and constant admonitions of the episcopal clergy , popery might have come in like a landflood upon us , notwithstanding those quicksighted watchmen that can spy popery so far off . i say had not the church-men especially bestirred themselves , and shewed both a better courage and zeal against popery , and also a better skill in that warfare than their accusers , the so much dreaded enemy had ere this time been in fair hopes of attaining his desires . this was a passage of so much glory to the true church-men , and so great and illustrious an instance of their integrity , that i am in hope whilest it shall remain in memory , malice it self will be ashamed to lay any imputation of inclining to popery either upon the church or church-men of england . i shall not need to add to all this , that there are as understanding men in religion , persons of as holy lives , and of as comfortable consciences , of this churches education , as are any where to be found in the world besides . which three things together fully acquit any church of participation with popery . for that degeneracy of christianity is for nothing more truly hateful , nor by nothing more discoverable than by its blind devotion , principles of immorality , and the bad security it gives to the consciences of men ; which who so acquits any church of , ( as every considerate man must needs do this church ) he shall after that , very unreasonably leave any ill character upon her , at least of that nature we now are speaking of . 3. but there is a terrible charge yet to come , and that is against the sufficiency , but especially the sanctity of the clergy and ministry of the church of england ; as if they , like the sons of eli , 1 sam. 2. 15. made men to abhor the offerings of the lord. and this is made the pretence of resorting to conventicles , and forsaking the church . now if this was as true as it is horribly false , it might be an objection perhaps fit for a papist to make , who is taught that the efficacy of all divine offices depends upon the intention and condition of him that administers ; but no protestant without contradicting his own principles can make use of it to justifie his recession from the church : for if the efficacy of all divine ordinances depend upon the divine institution and the concurrence of gods grace with my use of them , what can it prejudice me , that he that administers is an evil or unlearned man , so long as i prepare my self to receive benefit immediately from god in the use of the means appointed by him ? this therefore may serve for a malicious stone to cast at us from whom they are departed ; but no argument in the cause , nor excuse for themselves . yet i confess nevertheless , this way of arguing ( for we must be forced to call hard word by that name ) is of great prevalence with injudicious persons , and able to prejudice them against the best constitutions in the world . for they not understanding the reason of things , give reception and entertainment to any proposition in proportion to the opinion or reverence they have for the person that recommends it . it is a known story , how well the spartans were aware of this ; and therefore if in their council , a man of a bad life had propounded excellent counsel , they would not suffer him , but suborn some other person of great sanctity to be the author of it : amongst other reasons , lest the ill opinion that was generally conceived of the person , should derogate from the weight and value of the counsel and advice . therefore the more extreamly to blame are those that acknowledging the truth and excellency of the doctrine of the church of england , can yet find in their hearts to undermine the success of it by sowing suspicions and in raising scandals against them , that are to propagate it . it will be to the immortal glory of the great constantine , that when at the nicene council the bishops and clergy had exhibited to him a great bundle of libels one against another , he burnt them all together before their faces , as thinking them fitter for the fire than the light . and protested he had so great a zeal for the reputation of church-men , and such a sense of the concern and consequence of their good same and reputation , that if he should see one of them in the most scandalous commission , he would cover such a mans shame with his own purple . but as i doubt in these dayes there is little of the spirit and charity of constantine , so thanks be to god , there is little need of it in this case ; for i doubt not to convince this suggestion against the church-men of as much falshood , as the former against the church of frivolousness . for though there want not those in these dayes that are so quick-sighted as to discover spots in the sun it self : though i say , there be both those that have great skill in all the methods of uncharitableness , such as can insinuate little whispers and jealousies first , and then foment and hatch them up to a story , and then aggravate the fact , and lastly make the folly of some one man , be the scandal of the whole order ; and also those atheistical persons whose interest it is ( in order to the extenuating their own villanies , ) as much as may be to render the persons of those that reprove them as ridiculous as they can , and to that purpose are become great proficients of late in a scurrilous kind of drollery , whereby they can sublimate their own vices and debaucheries into a kind of vapour , a meer frolick and gentile humour , and on the other side aggravate the meer humane infirmities of graver men into great deformities : yet all their combined wit and malice will never be able to affix any scandal upon the body of the present english clergy . 1. for their learning and ability : if the preaching of the present age be not better than that of former , i would fain know the reason why the homilies are in no greater reputation , and should expect to see the people desire their pastors to read them in the congregation , and save the labour of their own compositions . if the sermons of foreign divines be better than those of the english , what is then the reason that all protestants abroad admire the english way of preaching , insomuch that some foreign congregations ( as i am credibly informed ) defray the charges of the travails of their pastor into england , as well as dispense with their absence , that they may return to them instructed in the method of english preaching . whether the preaching in the church of rome be to be preferred before ours , he that hath not a mind to travail into those parts , may yet indifferently well resolve himself , if he take but the pains to read a book written by erasmus of the art of preaching : which whosoever hath done or shall do , i verily perswade my self , he shall quickly be able to reckon up more follies and ridiculous passages , than all those gathered together by the author of the inquiry into the causes of the contempt of the clergy . lastly , he that shall take the pains or have the curiosity to compare the preachings generally in our churches with those ordinarily in the conventicles , will either find them very unequally matcht , or else if he hath any reason at all , he hath reason to suspect himself intolerably prejudicate . for on the one side , he shall find sound theology , strength of argument , gravity of expression and distinctiness of method ; on the other side nothing more frequent than puerile and flat , oft-times rude , and sometimes blasphemous expressions , similitudes instead of arguments , and either apish gestures , or tragical vociferations instead of eloquence . besides , a wise man may in great measure take an estimate of the wisdom and abilities of a preacher or writer by the very subject he chooses to discourse on , and not only by the manner of handling it . and he that shall impartially apply himself to this little trouble , may easily observe the sermons and tractates of the non-conformists generally , to be either about . predestination , which ( besides the danger of it amongst the people for mistakes ) nothing but unskilfulness could make any man confident enough to undertake the unfolding of ; or about union with god and christ , which themselves confess to be unintelligible , and they help to make it so ; or the sweetness , beauty and loveliness of christ's person , which is seldome handled with any better effect , than the stirring up some sensual passion or other in the fond auditors , as i have seen verified by experience . god forbid that i should charge all the non-conformists with such indecencies as these ; but it is manifest it is such kind of discourses as i have intimated , that are the most taking and ravishing amongst them . but then on the other side , you shall hear discourses of the nature and attributes of god , and the reason of religion deduced thence ; of the divine providence , and arguments of contentment , reverence and submission inferred therefrom ; of the eternal reasons of good and evil , and indispensable obligations to virtue , as the consequence of that principle laid upon the consciences of men ; of the nature of faith , the necessity of holiness , of charity , of obedience to governours : all which are good and profitable , and of great weight and importance . if we now compare the writings of both parties , the difference will yet be more legible . although it hath been observed of old by a wise and great man , that generally the ablest of men have not been most given to writing of books , as being loth to make themselves themes for fools to comment upon ; but a middle sort of men are most disposed , and usually have best success that way , whose genius is more adequate to vulgar capacities : yet let any man of competent judgement lay passion and prejudice aside , and say , if the writings of the divines of this church , both in the controversies of religion and most other parts of learning , have not matcht any other profession , any other church , but extreamly overmatcht their opponents ? it were easie to name men and writings , but i conceive it needless in so clear a case . 2. but then for the lives of church-men ; though i will not render evil for evil , nor retaliate the reproaches cast upon the sons of the church , by ripping up the miscarriages of the other perswasions : for ( besides that i have not so leaned christ , ) i have observed so much of the world , that such uncharitable recriminations have not only made an apology for the atheism and profaneness of the age , but afford a pleasant spectacle to all evil men , to behold divines coming upon the stage like gladiators , and wounding and murdering one anothers reputation . to which add , that i verily hope the lives , of the generality at least , of the clergy of england are so unblameable and commendable in themselves , that they need not the soil of other mens deformities to set them off or recommend them . yet i will say these two two things further in the case . 1. if a man be a male-content with the government , and forsaking the church resort to private assemblies , or if being a clergy-man and continuing in the church , he shall debauch his office and undermine the church which he should uphold ; such a man may then debauch his life too , and yet have a very charitable construction amongst the generality of dissenters . and on the other side , if a man be of singular sanctity and the most holy conversation , but withal zealous of the interest of the church and his own duty in it , this man shall have worse quarter and be more maligned by the fiery zealots of other parties , than one that is both of a more loose life and meaner abilities . whence it plainly appears , that the bad lives of clergy-men ( if it were true ) is but a pretext , not the true cause of quarrel with the church . 2. if impertinent and phantastical talking of religion be religion , if endless scrupulosity and straining at gnats , if censoriousness and rash judging our betters and superiours , if melancholy sighing and complaining be true christianity , if going from sermon to sermon , without allowing our selves time to mediate on what we hear , or leisure to instruct our families ; if these , and such as these , are the main points of true godliness , then i must confess , the sons of the church of england are not generally the most holy men , and the non-conformists are . but if a reverent sense of god , and conscience of keeping all his express laws , if justice , mercy , contentment , humility , patience , peaceableness and obedience to governours , be the principal ingredients of a good life ; as doubtless they are , if we take our measures either from our saviour , the apostles or prophets : then i do not despair but the church-men may be good christians , and of far more holy lives than their accusers , notwithstanding all the contempt cast upon them . for upon this issue i dare challenge malice it self to be able to fasten any brand of bad life upon the generality or body of the clergy . i know this age is not without some of the brood of cham , who will take the impudence to uncover their fathers nakedness , and expose those deformities , which they ought , not only out of charity or reverence , but wisdom also to conceal . and it is not to be expected that such a body of men , made of the same flesh and blood , and solicited with the same temptations with other men , should be altogether without spot or blemish : yet i do really believe , those are extream few of that number that justly deserve any scandalous character , and also very inconsiderable in respect of the whole . and he that shall for the miscarriages of a few , reflect dishonour upon the clergy in general , shall do as unrighteously , as he that shall take a downright honest man , and omitting his many and great vertues and innumerable good actions , only rake up and represent in an odious catalogue all the follies of his youth and errors of his life . by the which artifice , the best man in the world , much more the best society of men may be rendred odious enough . it is well enough known , that the healthfullest body is not without some humours , which if they were all drawn together , into some one part or member , would make an ill and dangerous spectacle : but whilest they lye dispersed in the whole mass of blood , where there is a vast predominancy of the good , or else are lockt up in their private cells , glandulae or other receptacles , till they shall be critically evacuated , do in the mean time , little or nothing indanger or deform such a body . i need not apply this to the case in hand . to conclude therefore ; were there but either so much charity and humanity as ought to be in men and christians , or so much unprejudicacy as becomes wise and good men , used in this matter ; we should instead of reproaching the failings or miscarriages of a few , heartily thank god for that remarkable holiness , humility and charity that is yet alive and warm in the breasts of so many of the divines of this church in this cold and degenerate age. and for the rest we should think of that saying of tacitus , vitia erunt donec homines , sed neque haec continua , & meliorum interventu pensantur . chap. ii. of the more remote and less observed causes of the infelicity of this church ; such as 1. the reign of queen mary and return of popery under her in the infancy of the reformation . 2. the bad provision for ministers in corporations , &c. 3. frequent wars . 4. the liberty in religion that trade seems to require . 5. the secret designs of atheists and papists . hitherto i have only noted and refuted the scandals and contumelies cast upon this church , which how groundless and unreasonable soever they are , yet do not a little mischief when they are whispered in corners , and insinuated in conventicles . i might have reckoned up some more of the same nature , and as easily have disproved them ; but they are either reducible to those we have touched , or will fall under consideration in due time . i now proceed from those imaginary , to inquire into and consider of the true and real causes of the present disaffection to the english reformation , and they will be found to be of several kinds ; but i will not trouble my self curiously to distinguish them into exact classes , contenting my self faithfully to relate them , and represent their peculiar malignant influences . and in this chapter i will bring into view these five following . 1. it was the misfortune , and is the great disadvantage of this church , that it was not well confirmed and swadled in its infancy . it is the observation of wise men , that it greatly contributes to the duration and longevity of any society , to have a good time of peace in its minority , and not to have been put upon difficulties and tryals till its limbs and joints were setled and confirmed , that is , till the people were competently inured to the laws , and the constitutions by time digested into customs and made natural to them . the state of sparta remained intire without any considerable change in its constitution or laws the longest of any society we have read of : and lycurgus the law-giver and founder of that common-wealth , is thought to have taken an effectual course to make it so durable by this stratagem . when he had framed the body of their laws , he pretends occasion of travail to consult the oracle at delphos about their affairs , but first takes an oath of all the lacedemonians to preserve the laws in being inviolable till his return . which having done , he resolvedly never returns to them again . by this means whilest the people were by the religion of their oath and a long expectation of his delayed return , for a long time used to the constitutions he had established , they grew so well practised in them , that at last custom had habituated and even naturalized them to them , that they became unchangeable . agreeable hereunto is the observation of our own lawyers , that the common law , as they call it , is never grievous to the people , and seldome repealed , whatever defects are in it , as statute-laws frequently are ; because long custom and use hath fitted either that to the men or the men to it , that all things run easily and naturally that way . it is observed also by divines , that when god almighty gave a peculiar body of laws to the people of israel , he took not only the opportunity of their straits and adversities at their coming out of aegypt , that his institutions might the more easily be received ; but also kept them fourty years under the continual education in and exercise of those laws , and that in the wilderness , where they were not likely to take in any other impressions , nor have other examples before their eyes to tempt or corrupt them . and besides all this , in a wonderful providence he so ordered it , that all those men that came out of aegypt ( except caleb and joshua ) and had observed other customs and laws , and so might be likely to give beginning to innovation , should all dye before they came into the land of canaan . that by all these means , the laws he gave them might take the deeper root , and so remain unalterable to all generations . i cannot choose but observe one thing more to this purpose , that when our blessed saviour had by himself and his apostles planted his religion in the world , though it was such a law as sufficiently recommended it self to the minds of men by its own goodness , easiness and reasonableness , and therefore was likely to be an everlasting religion ( or righteousness ) as the prophet daniel calls it ; yet for more security , it pleased the divine providence to restrain the rage of pagans and jews for a good while , and to give the christians above sixty years of peace , before any considerable persecution broke in upon them ; that in that warm sun it might spread its roots , and get some considerable strength and footing in the world . but it was the will of god , that the strength of this new-born church of england should be early tryed . and that it might give proof of its divine extraction , it must , like hercules , conslict with serpents in its cradle , and undergo a severe persecution , the good king edward the sixth dying immaturely , and queen mary succeeding him in the throne . by which means it came to pass , that as this infant-reformation gave egregious proof of its intrinsick truth and reasonableness , many fealing it with their blood ; so it had this disadvantage ( that we are all this while representing ) namely , that by reason of this persecution a great number of the ministers and other members of this church , were driven into other countreys for refuge and shelter from the storm ; and there , were ( as it 's easie to imagine ) tempted with novelty , and distracted with variety of rites and customs , before they were well instructed in the reasons , or habituated to the practice of their own . and hereupon ( as it is usually observed of english travailers ) brought home with them those foreign fashions , the fond singularity of which is still very taking with too many to this day . i say , thus it came to pass , that those that went out from us , returned not again to us when they did return , in regard that before they were well inured to the english reformation , they became inamoured of the rites of other churches , not much considering whether they were better , so long as they were fresher and newer , nor minding that there are oft-times reasons that make one form necessary to be established in one place or people , and not in another , when otherwise it is possible they may be both indifferent in themselves , but not equally fit to the humour and custome of the people , or consonant to the civil constitutions ; nor yet observing that many things were taken up and brought into use in other churches not upon choice but necessity , not because they were absolutely better in themselves , but the state of affairs so requiring . as for instance ; where the reformation had not at first the countenance of the civil government , there the reformers were constrained to enter into particular confederations with one another ; from whence presbyterian government seems to have taken its rise . i say , these exiled english protestants not entring into so deep a search into the special causes or occasions of those different rites and forms they found in the places whither they fled for succour , as to discover whether they were strictly religious or meerly political : but observing some pretexts of scripture to be made for them , and in process of time , during their abode in those parts being used to them , and by use confirmed in them ; they at last , when they might with safety return to england again , came home laden with these foreign commodities , and crying them up with a good grace , found too many chapmen for such novelties . thus as the children of israel , even then when they had bread from heaven , angels food , longed for the onions and garlike of aegypt , remembring how sweet those were to them under their bitter bondage , and had upon all occasions , and upon every pet or disgust , a mind to return thither : so these men retained as long as they lived a lingring after those entertainments which they found then very pleasant when other was denyed them ; and so much the more , in that , as i said before , they received a tincture of these before they had well imbibed or sufficiently understood the reasons of the church of england . and though these men are now dead , yet the childrens teeth are still set on edge with the sowre grapes their fathers have eaten . for those persons being considerable for their zeal against popery , and very much recommended to the esteem of people at their return , by the travail and hardship they had underwent for the protestant profession , were easily able with great advantage to communicate their sentiments and propagate their prejudices amongst the members of this church . here therefore i think we may justly lay the first scene of the distractions of this church . a second cause may be reckoned the bad and incompetent provision for a learned and able ministry in the corporations and generality of great parishes in england . it is easie to observe , that the multitudes of opinions that deform and trouble this church , are generally hatcht and nursed up in the corporations , market-towns , and other great places ; whereas the lesser countrey villages are for the most part quiet , and peaceably comply with establish't orders . and if i should say , that not only the dissatisfaction with the rites and government of the church , but also the convulsions and confusions of state , took their origin from the bad humours of those greater societies or congregations of people , i suppose i should say no more than what the observation of every considerative man will allow and confirm . now he that searching for a reason of this difference shall impute it either to the ease , fulness and luxury of the former , whereby they have leisure and curiosity to excogitate novelties , and spirit and confidence to maintain and abett them , whilest the latter tired with hard labour , neither trouble themselves nor others , but apply themselves to till the ground , and earn their bread with the sweat of their brows : or to the multitude and great concourse of people in the former , amongst whom notions are more easily started , better protected , and parties sooner formed for the defence and dissemination of them . he , i say , that discourses thus , gives a true account for so much , but searches not far enough to the bottom . for had there been an able learned orthodox clergy setled in such places , they by their wisdome and vigilance , would in a great measure have obvated all beginnings of these disorders ; partly by principling the minds of men with sound doctrine , partly convincing gain-sayers , and especially rendring the government of the church lovely and venerable by their wise deportment . in order therefore hereunto , there ought to have been the most liberal maintenance and ingenuous encouragement setled upon such important places . that where the work was greatest , and the importance most considerable , the motives to undertake it might be so too . to the intent that the most able and judicious clergy-men might have been invited to , and setled upon those places that most needed them . but contrariwise it is most visible , that in those places where most skill is to be exercised and most labour to be undertaken , there is little revenue to encourage the workman . in a little obscure parish or country village often-times there is a well endowed church , but in these great ones , generally , where the flock is great , the fleece is shorn to the shepherds hands , and so pittiful a pittance left to the curate or minister , that he can scarce afford himself books to study , nor perhaps bread to eat , without too servile a dependance upon the benevolence of his richer neighbours ; by which means either his spirit is broken with adversity , or the dignity of his office obscured in the meanness of his condition , or his influence and authority evacuated , having neither wherewith to live charitably nor hospitably ; or all these together : nay , it is well , if , to help himself under these pressures , he is not tempted to a sordid connivance at , or complyance with all those follies and irregularities he should correct and remedy . and so like esau , sell his birthright ( the dignity of the priesthood ) for a mess of pottage . now how this comes to pass , that the greatest cures have generally the least maintenance , is easily found ; for it is well enough known that in those times when the popes had a paramount power in england , a great part of the tythes and revenues of churches were by their extravagant authority ravisht from them , and applyed to the abbies and monasteries , and this like an ostracisme fell commonly upon the greatest parishes , as having the best revenues ( and consequently the more desirable booty to those hungry caterpillers ) and so the issue was , that the richest churches were made the poorest , in many such places little more than the perquisites and easter-offerings being left to those that shall discharge the cure. and then though afterwards these superstitious societies were dissolved , yet the tythes being not thought fit to be restored to their respective churches , the consequence is , that those places which ought for the good both of church and state to be well provided for , are too often supplyed by the most inconsiderable clergy-men , or those men made so by the places they supply . my meaning is , that by reason of the incompetent legal maintenance provided for such ministers , the people have it in their power either to corrupt an easie and necessitous man , or to starve out a worthy and inflexible one ; and so whatever the humour of the place shall be , it is uncontroulable and incurable . to remedy these inconveniencies , it hath of late pleased his majesty and the parliament , to make some provision so far as concerns the city of london , and it is hoped the same wisdom will in time take like care of other great places in the same condition ; for till some such course be taken , it will be in vain to expect that the church of england or the best laws of religion that can be devised , should either obtain just veneration or due effect . 3. i account the late wars another cause of the bad estate of the church and religion amongst us . which may perhaps seem the more strange , since when men put their lives most in danger , one would think they should then take the most care to put their souls out of danger . besides it hath been the wisdom of most nations to desire the countenance and incouragement of religion in all their martial undertakings . the romans made great scruple of enterprizing any thing of that nature , till either their priests ( from inspection of the sacrifice ) or some other of their pagan oracles had given them the signal . and the turkish mufti or high-priest must give the prime visier his blessing before he enters upon the business . whether it be that men indeed believe god almighty to be the lord of hosts , and to give victory to those that stand best approved with him ; or whether it be only that they apprehend that the opinion of being under gods favour , gives reputation to their arms , inspires their men with valour and resolution , and disheartens their enemies ; or upon whatsoever consideration : it is certain the matter of fact is true , and that religion is of great efficacy in warlike exploits . it may , i say , therefore seem the more strange , that war should be injurious to that which it seeks to for countenance and encouragement . but most strange of all , that enemies abroad should make men quarrel with their friends at home ; that iron and steel , wounds and blows should make men tender-conscienced ; that those who can find in their hearts to shed the blood of men , of christians , and of their brethren without remorse , should be so queasie stomached as to scruple every punctilio and nicety in ecclesiastick matters . and yet he that narrowly considers the rise and progress of our disorders , will find that the distractions of the church have kept pace with those of the state ; and as before the war our religious disputes and dissentions were but few to what they came to afterwards , so by every war , they have sensibly increased and grown upon us . for the proof of which i will desire the reader to look no further back than to either of the wars between this kingdom and the states of the low countreys ; and if he do not observe the contempt of religion to be greater , and the state of the church worse at the end of each of them than at the beginning , i will confess my self too servere an interpreter of the effects of war. how war should so much debauch the spirit of a nation is not my business to inquire ; yet these four things following seem to give some light into it . 1. there are certain doctrines and opinions found to be very useful in war , and to animate men in encounters , that are utterly contrary both to truth and peace . such as that of the fatal necessity of all things ; which in the natural consequence of it is destructive of all virtue . yet however , the turks find it of great consequence in their wars , and it serve to animate their janizaries to run desperately upon the very mouths of canons . and this same perswasion , or one very like it , was highly cryed up and found serviceable to all bad purposes of our late civil wars . 2. those that have occasion to use mens courage , are forced to be content to wink at their debaucheries , for fear they should emasculate the spirits of those they imploy , and turn the edge of their mettle . so drunkenness , whoring , swearing and blasphemy ordinarily pass under a very easie censure amongst souldiers . men whose hearts are eagerly set upon a war are apt to permit those whose hearts and hands they use in it , to be afraid of nothing , that so they may be fearless of the enemy . and when the war is over , these extravagancies are not laid down with their arms : for when lewdness hath gotten a habit , and mens foreheads are brazen in their wickedness , they will not receive a check from disarmed religion ; but rather harden themselves against it , and account that their enemy which they are sure will not give countenance to the vices they are now setled in . in short ; war le ts loose the reins and incourages men to sin ; and when the war is over , these men are turned over to the church for cure of their souls , as to the hospital for their bodily wounds . but no man will wonder if these men have no great kindness to the church , which forbids them the liberty and pleasure the camp allowed them ; especially if it also prescribe them a severe course , and make their consciences smart for the sins they have formerly practised with pleasure , and have yet a mind to . 3. war hath its peculiar laws different vastly from those of the church and of every well ordered common-wealth too . the hazards and necessities of war make many things lawful there , that are otherwise abominable ; as to make no difference betwixt things sacred and prophane , to pull down churches , and do other such horrid things as nothing but war can palliate . and from hence it is too ordinary for men to be led on by custome , so as in time they forget the differences of things altogether ; and the church and the stable , the priest and the peasant are all one to them . 4. the meer disuse of religion and its offices antiquates the obligations of it with many . when men have long heard the noise of drums and trumpets , they are deaf to the still voice of the gospel ; and after long conversation with iron and steel , the weapons of the spiritual warfare are of no force with them . then , instead of prayers men learn to curse and swear , and by disuse of religion grow to forget it and slight it ; and from not going to church for a time ( upon necessity ) grow to plead a priviledge not to come at it at all . since then the sword doth so much prejudice to the gown , and the camp to the church , it is no wonder when we have been so often ingaged of late in the one , that the other hath been and is in no better condition . 4. i would in the next place , might i do it without offence , take the boldness to say , that the vast increase of trade doth usually reflect some inconvenience upon ecclesiastical affairs . i mean no hurt either to any mens persons or interest , i envy no mens prosperity and wealth ; it is far from my thoughts to wish the tide of trade dammed up : for i confess it is hugely advantageous to the publick , as well as to private persons in many respects . it much raises the parts and sharpens the wits of a nation by foreign conversation , to which some apply that passage of the prophet daniel , chap. 12. 4. many shall pass to and fro , and knowledge shall be increased . it opens a passage to the discovery of other countreys , and of the works of god and man , of nature and of art. it is the great incentive and the great instrument of humane society ; it makes all mankind of one body , and by mutual intercourse to serve the occasions , supply the needs , and minister to the delight and entertainment one of another . it inlarges the minds of men as well as their fortunes ; insomuch that any nation is unpolite , unbred , and half barbarous without it . it inures men to hardship and danger , and instructs them in subtilty and all the arts of living , and self-security . it adds much to the beauty , power and strength of a nation , and to the riches and revenue of the prince . yet all this notwithstanding , i must crave leave to say , that the inlargement of trade hath usually been attended with as much latitude of conscience , and the heat of that with as much coldness and indifferency in religion . it is commonly observed to introduce great diversity of opinions , and consequently to abate of mens zeal for , and reverence of , an uniformity in what was before establisht . for men by conversing much abroad or with strangers , get a tincture of the humours and perswasions , of the customs and sentiments of those persons with whom , and places where , they have to do . and this is most remarkably true of the english , whose temper is not so stubborn and inflexible as that of some other people , nor so fastuose and contemptuous of other mens opinions and practices . their good nature prompts to look and think favourably upon such things as they see in request with others ; and from hence they proceed to admiration , and at last to affect the novelty ; and then they bring over with them and set to sale at home many a new fangle amongst other vendible commodities . the wise law-giver of the lacedemonians , of whom i have had heretofore occasion to speak , in contemplation of this danger , and that the laws and government might not be disturbed with novelty , absolutely forbad trade or traffick , and so much as travailing into other countreys , lest the citizens should barter away their own laws and customs for those of other cities . but thanks be to god , there is no necessity of having recourse to such a violent remedy ; the laws of our religion do both admit of , and direct and govern commerce , and the reasonableness of our christian religion in general , and of the english reformation in particular is such , as that it may be well hoped they may rather gain than lose proselytes by being confronted with any other institutions , and allure considerate men to the embracing of them , whilest some lighter and incogitant persons may be betrayed by their curiosity . all the use therefore that i make of this observation concerning trade is , that since there is some danger to religion thereby , all those that do not make a god of the world , and take gain for godliness , will think these three things following to be reasonable . 1. that since it is plain , the same means will not preserve uniformity in religion , nor conserve the reverence and happiness of the church in a nation vastly addicted to foreign commerce , as would do where the more simple way of agriculture was attended to ( as it was amongst the spartans and this nation formerly ) that therefore there may be such laws provided , and such care taken as that the one be not discouraged , nor the other corrupted . 2. that every man will not only take care to inform himself in the grounds of his own profession of religion , but also have so much charity towards the governours of his own countrey and this church , as to think them both as wise and as honest as in other places ; that by both these his reason may be instructed , and his affections somewhat composed against every assault of novelty from other mens opinions or practices . 3. that at least we will not think it just to impute all the distractions of mens minds and quarrels against the church to the badness of its constitution , since this point of trade hath such influence as we see both in the nature of the thing and in the visible effects of it . 5. it must not be omitted that both papist and atheist , though upon several grounds , combine their malice against this church , and use all their several interests and endeavours to render it as contemptible as they can . for the former , manet altâ mente repôstum judicium paridis , spretaeque injuria formae . we know they remember the slur we gave then in our reformation ; they are well aware that the decent order , the dignity and antient gravity of this church , reproves and shames the pageantry of theirs . they forget not how often the eminent abilities of our church-men have baffled theirs ; therefore they are to be reckoned upon as immortal enemies . they know , nothing stands so much in the way of their designs as the church of england . this hath the countenance of the laws , the support of reason , the favour of antiquity , the recommendation of decency . they therefore can easily frame themselves to a complaisance towards all other sects , because they despise them ; but here oderunt dum metuunt : their fears and danger by this , provoke their endeavours , inflame their anger , and suffer them not so much as to dissemble their spite against it . it is well enough known , how under the disguise of quakers and other names , they have undermined its reputation and given it what disturbance they can how by their insinuations into some loose o● weaker persons they seek to weaken is powers and draw off her numbers ; how they have furnished others with arguments to impugn it , and subaided all unquiet spirits against her . they that scruple nothing themselves , nor will suffer any to scruple any thing in their own communion , can teach people to be very nice and squeamish in the church of england . they that are altogether for a blind obedience at home , preach up tenderness of conscience abroad ; and when an implicite faith will do well enough in spain or italy , &c. yet in england nothing must content men but infallible certainty , and that in the most circumstantial and inconsiderable matters . then for the atheists ; they conscious of the odiousness of their pretences ( though of late arrived at greater impudence than formerly ) think it not safe to laugh at all religions at once , though they equally abhor all . therefore lest they should ingage too many enemies at once , they deal by retail , and expose to scorn the several parties of christians one after another . but to be sure , the better any perswasion is , the more industriously they set themselves to depress it ; as knowing well , if they can bring that into contempt , they may be secure of the other , which must one time or other fall of themselves by reason of the unsoundness of their foundations . besides it seems something below them to set their wit against a fanatick , they must have higher game , and their jests go off more piquantly when they gratifie the popular envy , by being level'd against that which hath a great stock of reputation , and the countenance of publick laws . these blind beetles that rose out of filth and excrement , and now buz about the world , hope , not only to cover their shame , but to increase their party daily by the divisions of christians ; and therefore labour to inflame the causes , to provoke mens passions and exasperate their minds one against another . they scurilously traduce all that is serious , and study religion only to find out flaws in it . and what they cannot do by manly discourse , they endeavour by buffoonry . in short ; it is their manner to dress the best religion in the world in a phantastical and ridiculous habit , that boyes may laugh at it , and weak people brought out of conceit with it , and their worships made merry with the comedy . now since the church of england is beset with all these enemies and under the aforesaid disadvantages , it is no wonder if the felicity and success of it be not a little disturbed . it was noted amongst the felicities of old rome , as that which gave it the opportunity of growing up to so vast a greatness , that till it had by degrees subdued all its neighbours , and was now match for all the world , it had never but one enemy at once to encounter . whilest this church in its first times had only those of the church of rome to confiict with , it easily triumphed over them and maintained its peace and dignity at home : but that now under the circumstances i have represented in the five foregoing particulars it bears up so well as it doth , is an illustrions argument of its strength and soundness of constitution ; and they are very severe and uncharitable persons that reckon its enemies and misfortunes in the number of its vices or faults . chap. iii. of the more immediate causes of the distractions of the church of england ; such as , 1. rashness of popular judgement . 2. judaism . 3. prejudice . 4. want of true christian zeal , in the generality of its members . coming now in this chapter to enquire into the immediate causes of the evils we groan under , i do not see how it is possible to be avoided , but that in touching this sore i must make some body or other smart . and therefore i bespeak so much candour of the reader that he will believe it is not any delight i take to rake in the wounds of my brethren and fellow-christians ; but that it is meer compassion to the souls of men , and good will to the publick peace , and nothing else , that prompts me to this undertaking . for had any other ends swayed with me , i could better have pursued them in silence and privacy , or at least in the choice of some other subject than this which is so tender and ticklish . but conscious of my own sincerity in the undertaking , and in confidence of a benign interpretation , i proceed . 1. and first , i perswade my self that it will be manifest to any considerative and impartial person , that a great part of the aversation to the church of england , arises from that which is the constant and known adversary of every thing that is generous and excellent , namely popular rashness and injudiciousness . when weak persons judge of the determinations and counsels of wiser men , and those that pierce no further than the meer surface of things , pass a verdict upon those whose reasons are profound and deep ; there can be no good issue expected . it is certain there are many men of honest hearts , who yet have not senses exercised ( as the phrase of the apostle is ) whose intellectuals are either clouded by an unhappy constitution of body , or were never well opened and enlarged by education and study . those generally not being sensible of their own infirmity , nor knowing how little that which they understand is , compared with what they are ignorant of , are ready to think there is no larger sphere of knowledge than that which themselves move in ; and by reason that they do ad pauca respicere , facilè pronunciant , not foreseeing the difficulties , easily come to a conclusion , and censure all that complyes not with their own measures . it 's easie to observe men hugging their own phancies , and entertaining with scorn and contempt things above their capacity , or out of the rode of their meditations . i by no means commend the zeal of that bishop , virgilius by name , who became a martyr for the opinion that there were antipodes , though it was demonstrably true , and the contrary impossible . but i observe thence , how severe and rash a bolt folly will discharge . and i little doubt , but that if a man should assert the mobility of the earth , or some other such opinion ( which yet the generality of the learned are agreed in , ) and do it with the like constancy that virgilius did , ( if he had the people for his judges ) he would be in danger of the same fate . but to come nearer my purpose ; it is an observation , not more antient than true , that the same thing seldome pleases the many and the few ; wise men generally take middle counsels , as finding by experience , not only peace but truth for the most part to be there placed . the vulgar contrariwise are altogether for extreams , and when one extream disgusts them , run violently to the other without stop or stay . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said the historian , the middle opinion is condemned by both extreams , and those that stand by it , ( like those that go about to part a fray ) receive blows from both sides . erasmus , the glory of his time and countrey , for the sagacity of his wit and simplicity of his temper , because he came not up to the height of either of the then contending parties ( though he was admired by the wiser ) was mortally hated , reproached and persecuted by the vulgar of both parties . it is not much to the honour of mr. calvin , that he is said to have written to bucer who was employed in the english reformation , that he should take care to avoid moderate counsels in religion . in which advice he complyed but too much with the humor of the vulgar , especially of this nation ; at least if the observation of a witty writer of the last age be well taken . but perhaps it is not the levity , but the spirit and vigor and natural courage of the people , that middle counsels are not acceptable to them : but however , it is easie to remember , that when in the late times some disgusts were taken at the publick management of affairs , no proposition or expedient would at one the fault , or propitiate the people , but the utter subversion of the government . when popery displeases , we think our selves never safe till we are run as far the other way ; and again when those that have been at the highest pitch of fanaticism , suspect their standing , and have a new qualm come over them , there is then no remedy , no safety , no ark but the church of rome . now the church of england cutting by a thred ( as it were ) between both these extreams , escapes not a severe censure on either hand . those of the church of rome cannot but confess , that all is good in our liturgy , only they say it is defective in many things that they have a great value for ; protestants on the other side generally acknowledge the main to be good , but some things they account redundancies , which they would have taken away : and so between them both they give a glorious testimony to this church as guilty of the faults of neither extream , whilest yet she is accused of both . but that which i chiefly intend is this ; that a great part of men have not their minds elevated above the horizon of their bodies , nor take an estimate of any thing , but by its impression upon their senses . from whence it must needs follow , that whatever most powerfully strikes them , must also be most admired by such persons , and nothing else . now the liturgy of our church being composed plainly , gravely and modestly , no turgid or swelling expressions , no novelty of phrase or method , no luxuriancy of wit or phancy , seems therefore dull and flat to such mens apprehensions . and on the other side , such prayers as are occasionally conceived and uttered by men of hot tempers ( like themselves ) with a torrent of words , and in a melting tone , strike them with great admiration , and almost transport them . insomuch that they are ready to conclude ( without more ado ) the former to be a cold formal service , but these latter to be the very dictates and impulses , the breathings of the holy spirit . and so for preaching ; those divines that deliver themselves gravely and considerately , that take care to speak the words of truth and soberness , that endeavour calmly and modestly to inlighten the minds of their hearers , seem to such people heavy and unedifying . but if there be a sort of heady and incogitant preachers , that have more heat than light , that thunder in mens ears with a stentorian noise , and make use of such dreadful expressions as raise the humours and passions of the body , or such soft similitudes as demulce and mitigate them , or such mystical representations as transport their imaginations and confound them ; those seem mighty-powerful-soul-saving-preachers . who sees not that this must needs be a mighty disadvantage to the church of england , when devotions shall be esteemed by their noise and not by their weight , and sermons tryed not by their light but heat ? but if to all this , truth and falshood also , and that in the most sublime points , and , which is more , expediency it self must be decided at vulgar tribunals , so that there shall not be that doctrine so profound or nice , which every man will not take upon him to determine , nor that reason so subtle , which the crassest minds shall not pretend to understand , nor that rule or art of government , which shall not fall under vulgar cognizance ; if every mans mind become the standard and touchstone of every truth : it is impossible ( upon the suppositions before laid ) but there must be dissentions , disputes and distractions in such a church , and yet neither the doctrine , discipline , liturgy , nor ministers thereof be to blame . for unless the reformers of such a society be no wiser than the vulgar , and the clergy and governours and all learned men have the same sentiments with the people ; unless , i say , all could be alike wise or alike weak , ( where all will be alike judges ) it is absolutely impossible it should be otherwise . those therefore of the church of rome have a cure for this ; they appropriate all judgement to the clergy , and deal with the rest of mankind as sots and ideots , not permitting them to read the scriptures in the vulgar tongue , lest they should grow too wise to be governed ; nay , they will not allow them to be masters of common sense , but requre them to believe the most contradictory propositions , and make that an article of faith which a man may confute by his fingers ends . this is an admirable way to wean them from their own understanding , to unlearn them disputes , and to exercise them to believe in and obey their rulers . this way makes the people sheep indeed , but silly ones god-wot . but the church of england hath no such antidote of disputes and divisions as this is . she makes not her self the mistris of mens faith , nor imposes upon their understandings ; she teacheth that our saviour hath delivered the mind of god touching the points of necessary belief or essential to salvation fully , and plainly to the capacity of every considering man that will use the means ; and in other lesser matters debatable amongst christians , she allows a judgement of discretion . only since the peace of the church often depends upon such points as salvation doth not , and since in many of those , every man is not a competent judge , but must either be in danger of being deceived himself and of troubling others , or of necessity must trust some body else wiser than himself : she recommends in such a case as the safer way for such private persons to comply with publick determinations , and in so advising , she jointly consults the peace of the church and the quiet of mens consciences . so all that she challenges is a reverence , not a blind obedience . and if after all this , some people will be foolish , and proud , and contentious , she hath no further remedy , than to declare them guilty of sin and contumacy , and that not sufficing , to cast them out of her communion . but when all this is done , men may be peevish and wilful , and render the state of that church unhappy , whose constitution is neither guilty of tyranny nor remisness . now if it shall be objected to this discourse , that this cause from the consideration of the folly and injudiciousness of men is too general , and will equally extend to all other reformed churches as well as our own , and especially that this might have brought forth all the evil we complain of , and impute to it , in the former age as well as now , for as much as the generality of people were not much wiser then , than now . to this i answer in two points . 1. if other reformed churches have not found the effects of ignorance and arrogance joyned together as well as we ( which doubtless they have done more or less ) it is not to be ascribed to the happiness of their constitutions , but to the unhappiness of their outward circumstances . their poverty , oppression , persecution , or being surrounded with common enemies , hath probably prevailed upon them to lay aside or smother their private opinions , and to check their animosities , more than our gratitude to the almighty for our ease and peace and plenty and liberty hath done , upon us . who knoweth not that the church of corinth first needed the severe check of an apostle for their wantonness and divisions , that one was of paul , another of apollos , &c. and who can give a more probable account of this their luxuriancy , than from the riches , ease , plenty and liberty of that city ? or who hath not observed , that whilest the primitive christians were in adversity surrounded with enemies and under pagan persecuting emperours , so long they had one heart and mind , they submitted their private phancies and peculiar sentiments to publick safety ; but the same constituted churches quickly broke out into quarrels and factions , as soon as a warm sun of prosperity shone upon them ? we have reason accordingly not to charge our unhappiness upon our religion , nor our troubles upon our prosperity , but to lay them at the right door , of our folly and weakness . 2. that these evils broke not out in our church sooner , since the seeds of them were sown long ago , is due to the joy and contentment that men generally took at their first emerging out of the darkness and superstitions of the church of rome by the reformation , which was proportionable to the deliverance ; and so great , that for a time it suffered them not to be very solicitous about little disputes or scrupulosities . like the people of greece when the romans at the isthmian games by a publick herald pronounced them and their countrey free , they forgat the contentions they came together about , and used to be infinitely taken with . but when the novelty of this great blessing was over , protestants forgat the great and intolerable burdens they had escaped , and then began scrupulously to weigh every petty inconvenience ; and ( by the goodness of god ) not having a publick enemy to unite them , quarrel amongst themselves . this therefore may be admitted as one cause of our unhappiness . 2. that which i would assign as a second cause , i know not well what name to give to it : but for want of a better expression , i will adventure to say , that a great part of this nation having been leavened with jewish superstition or jewish traditions , hath thereby been indisposed to an uniform reception of , and perseverance in the reformation of religion held forth by this church . how this sowre leaven should get in amongst us is not very easie to determine : some stories would incline a man to think that it had been in the veins of this countrey , ever since it first received the christian faith ; for the greatest difficulty austin the monk found here , was to bring the inhabitants from the observation of easter , and some other rites according to the manner of the jewish and eastern churches , to that of the roman and western ; and the doing it ( as the story tells us ) cost the lives of twelve hundred monks , who it seems stubbornly opposed his innovation . which ( by the way ) is a good argument that this church owes not its first christianity to the church of rome or this monastick apostle , as they would perswade us ; since it is plain by this passage , that he made our ancestors only romanists , but found them christians before , and perhaps of a better and more generous race of religion than that he ingraffed upon the old stock . but i will make no use of this ; for perhaps we may find the rise of this judaism nearer hand , if we observe that the great patriarchs of the non-conformity , such as cartwright , ainsworth , h. broughton and others , were great students of the rabbinical writings , and the main of their learning lay that way ; and as by this sort of study ( which was rare in those dayes , ) they got the reputation of great rabbies , so perhaps they might not only by this means be bewitched with the jewish fancies themselves , but propagate their unhappy sentiments through their followers to this generation . but howsoever it came to pass , the matter of fact will appear undeniably true , that a vein of judaism runs through the whole body of the dissenters from the church of england . of which i will give some instances . and the first shall be their grand hypothesis , that nothing is lawful in the service of god , but what is expresly prescribed in scripture . this is the characteristical doctrine of that party , and in confidence of the truth of which , they cry out of us for uncommanded rites , and humane inventions and little less than idolatry . now whosoever well considers this tenet , will find it so irrational in it self , so servile and destructive of all christian liberty , and making so ill reflections upon the goodness of god , ( as i shall have occasion to shew hereafter ) that it is not to be imagined how it should enter into the minds of men , much less find such entertainment and so zealous patronage , amongst so many honest and devout men , were it not , that they studied the old testament better than the new , and graffed their christianity upon the stock of judaism . and the case must be after this manner . they considering and observing how punctually god prescribed some very little matters touching the temple and national worship of the jews in the law of moses , carry this notion along with them to the new testament , and thence infer , that christ jesus must needs have also as punctually determined all the rituals of the christian worship : otherwise he is not faithful in his house as moses was in his , ( for that scripture is brought to prove it ) . that all absolutely necessaries are so determined by our saviour we readily grant them , and that all those rites that are prescribed by him are necessary to be observed , we will yield them ; but that nothing is lawful but what is to be found so prescribed , we utterly deny , and they will never be able to prove . nor indeed would they ever have been led by any principle of reason to think of or expect such a thing , had it not been by the aforesaid prejudice . but having gotten that notion into their heads , they will fancy the new testament to comply with it , or writhe it to their sense , though with never so much violence . of affinity with the former is another notion of theirs , that all princes and law-givers are bound to conform the municipal laws of their several dominions to the institutions of moses ; and where this is not done , sc . where princes make other decisions of cases , or appoint other punishments than that law allows , they are in danger to have their constitutions declared null , and themselves irreligious . this is a mistake as wide as the former , highly injurious to soveraign princes and dangerous to kingdoms and states , in a great measure disannulling the publick laws , and stripping the governours of all proper legislative power . but that which i consider now in this mistake , is not the consequence and effects , but the rise and causes of it , which seems to be no other than the fondness the jews had to their laws , and which they express in their writings , as if those laws god gave them by moses , were not only best for them , but best in themselves also . the foundation of which error is both detected and confuted by this consideration , that god was not only the god , but the temporal prince of the jews in a peculiar manner , so as he is not of any other people in the world ; he calls himself their king , appoints his lieutenants and vicegerents , divides his subjects their inheritance , gives them laws , takes up a residence amongst them , appoints their way of address to him for judgement and resolution of weighty and extraordinary cases , and reserves many cases to himself , and sometimes inflicts punishments by his own hand . any man that considers these things well , will never go about to make those laws oblige other nations , or require necessarily all princes to conform their policies to that of judaea , till he can perswade himself that every nation hath the peculiar priviledge of the jews , and its government to be a theocracy . a third instance shall be their notion of excommunication , which they hold must be denounced by a synod or presbytery , and the prince as well as the people must be subject to the sentence . and this against all rules of government , the prerogatives of princes and the peace of kingdoms . but because it was thus amongst the jews , or at least some of the writers of that nation say so , ( whether true or false is not well considered ) therefore this is the only gospel way . i must by no means omit their superstition about the lords day , which must be called a sabbath too , though such name is no where given it either in the new testament or in any antient writer that i know of ; but contrariwise alwayes opposed to it . but that 's the least matter . the lords day with these men must have all the nicety of observation that the jewish sabbath had ; and which is yet worse , such observation thereof made one of the principal parts of religion . and because god appointed the sabbath amongst the jews to be a sign between him and them , and to distinguish them from all other people , therefore in the new testament the superstitious observation of the lords day must be the principal character of a godly man. he that considers well this matter can find no original of it but perfect judaism introduced into christianity . and methinks any unprejudiced man should be convinced of this by this one observation , that this kind of observation of the lords day distinguishes this sort of english protestants from all other protestants and christians in the whole world besides ; it being in no church or countrey observed with that punctuality and in that sabbatical manner , as by those persons . whence it 's plain , that such observation thereof could neither be derived from christianity in general , nor from protestantism as such , but meerly from a jewish tincture these persons have received . a fifth instance shall be their doctrine of absolute predestination . which though it be not peculiar to these men , yet is so universally and ardently embraced by the men of that way , as is scarce to be parallel'd . and he that seeks the source of so odd an opinion , can in my opinion pitch no where more probably , than upon the absolute decree of god to favour the posterity of abraham for his sake . it pleased god to bestow the good land of canaan upon the descendents of that good man , and he resolved and declared he would do it without respect to their deserts : now this is made a sufficient ground to conclude , that accordingly as he disposed in this temporal affair , so he will proceed by the same way of prerogative in determining the eternal doom of men. i will add but one more , which is their superstitious observation and interpretation of prodigies . to this a great number of this party are so addicted , that every unusual accident , every new appearance in the world , be it in heaven above or in the earth below , is presently commented upon , and applications made of the errand of it : though for the most part with folly as manifest as is the uncharitableness ; yet with confidence as if it were undoubtedly true , that god governed the affairs of the world by as visible a providence now , as he did heretofore in the land of judaea ; and the remembrance of what he did then , seems to be the only imaginable account of this conceit of theirs now . many other instances might be given of this kind , but i have made choice of these , because they contain the principal doctrines and most characteristical practices of the non-conformists ; and these carrying so plainly the marks of judaism upon them , and being no otherwise accountable than upon those principles , i think i said not improperly , when i called judaism the second cause of our unhappiness ; since any man may easily see , that such notions and principles as these are , must needs indispose those that are leavened with them , to conformity to , or perseverance in , the church of england . 3. but if the weakness of judgement or bad instruction only obstructed the prosperity of this church , it were not very difficult to find a remedy : but alas ! the minds of a great number of men are under such prejudices as have barricado'd them up and rendred them almost inaccessible ; and that i reckon as a third cause of our distractions . prejudice is so great an evil that it is able to render the best discourses insignificant , the most powerful arguments and convictive evidence ineffectual ; this stops mens ears against the voice of the charmer , charm he never so wisely . this alone was able to seal up the eyes of the gentile world against the sun of righteousness when he shone upon them in his brightest glory , and to confirm them in their blind idolatries , when the god that made heaven and earth gave the fullest discoveries of himself that it was fit for mankind to expect . upon the account of this the jews rejected that messias they had so long expected , and gloried in before he came , though he exactly answered all the characters of time , place , lineage , doctrine and miracles that their own writings had described him by . nay , 't was prejudice abused the honest minds of the disciples themselves , so that they could not for a long time believe those things christ jesus told them from the scripture must come to pass , only because they were against the grain of their education , and were cross to the perswasions they had received in common with the rest of the jews . no wonder then if the church of england suffer under prejudice amongst those , that have not only seen it stigmatized with the odious marks of popery and superstition , and had been drawn into a solemn league and covenant against it , as if it had been an act of the highest religion to defie and execrate it , and so had both their credits and their consciences engaged against it ; but also had lived to see it proscribed for near twenty years by a prevailing faction . few have that generosity and strength of mind to bear up against the torrent of times , or confidence enough to oppose the impetuousness of common vogue and prevailing opinion : there are not many have the sagacity to discern the true images of things through those thick mists that cunning politicians cast about them . it is very ordinary to take the condemnation of any person or party for a sufficient proof of the accusation , and to think the indictment proved , if the sentence be past with common consent . it was enough both with the jews and gentiles against our saviour , that he was condemned as a malefactor , the ignominy of his cross was a greater argument against him , with the generality , than the excellency of his doctrine or evidence of his miracles was for him . this church was dealt with like the great lord strafford , run down by common fame , opprest by necessity , not by law or reason , and made a sacrifice to the inraged multitude . the arguments against it were not weighed , but numbered : as that great lords impeachment was of accumulative treason , so was the churches of popery ; there was more in the conclusion , than could be made out by the premises ; and in the summ total , than in the particulars of which it consisted : for though no one point of popery or superstition could be proved against it , yet it must be so upon the whole . this being agreed , the cry then is , crucifige , destroy it root and branch . and now was the church seemingly dead , and ( as i said before ) buried too for near twenty years ; but when by the wonderful providence of god it was raised again , as it was matter of equal joy and wonder to all such as were not too far under the power of these prejudices , so it could not be expected otherwise but that weak and timerous persons should run from it as from a ghost or spectre . to all which add , that it was the corrupt interest of some to deceive others into an ill opinion of it ; partly as being inraged that by the churches unexpected revival , they lost its inheritance which they had divided amongst themselves , partly being conscious to themselves that by reason of their no more than vulgar abilities , they could be fit to fill no extraordinary place in the church , and yet were not able to content themselves with any ordinary one , and therefore chose to set up a party against it , and become leaders of a faction , since they might not be governours of a church . and when it is come to that pass that by this craft we get our livings , like the silver-smiths at ephesus , no wonder if apostolical doctrine and government be cryed down , and the great diana be cryed up . the summ is this ; some men were blindly led by their education , others by their interest , a third sort by their reputation , to make good what they had ingaged themselves and others in ; and these three things are able to form a great party against the church . 4. the fourth and last cause , ( and i wish it be not the greatest ) of the distractions and ill estate of this church , is the want of true christian zeal , and of a deep and serious sense of piety ; in defect of which hath succeeded that wantonness , curiosity , novelty , scrupulosity and contention we complain of . what was it made the primitive church so unanimous , that it was not crumbled into parties , nor mouldered away in divisions , nor quarrelled about opinions , nor separated one part from another upon occasion of little scruples ? how came it to pass , ( as i observed in the introduction to this discourse ) that all good men were of one way , and all evil men of another , that those that travailed to the same city the heavenly jerusalem , kept the same rode and parted not company ? it could not be that they should be without different apprehensions , for mens parts were no more alike , nor their educations more equal in those times than now . there were then several rites and ceremonies that might have afforded matter of scruple ( if the christians had been so disposed ) as well as now : and i think both more in number , and as lyable to exception as any thing now in use . there was then bowing towards the east , observation of lent and other dayes , distinction of garments , and innumerable other observations in the early dayes of tertullian ; and yet neither any scripture brought to prove them , nor any such proof thought necessary , and yet they were observed without suspicion on one side , or objection on the other . harum & aliarum ejusmodi disciplinarum , si legem expostules scripturarum , nullam invenies , sed traditio praetenditur auctrix , consuetudo conservatrix & fides observatrix , saith he in his book de corona militis . st. austin saith , in his time the number and burden of ceremonies was grown as great as under the law of moses , and therefore wishes for a reformation thereof , in his epistles to januarius ; yet never thought these things a sufficient ground of separation from the church . there was then some diversity of expression in which the governours and pastors of several churches delivered themselves , yet did they not dispute themselves hereupon into parties , nor accuse one another of false doctrine , or either side make the division of the church the evidence of its orthodoxy , or the trophy of its victory . the true reason then of the different event of the same causes then and now , seems to be this , that in those dayes men were sincerely good and devout , and set their hearts upon the main ; the huge consequence and concern of which easily prevailed with those holy men to overlook their private satisfactions . they were intent upon that wherein the power of godliness consisted , and upon which the salvation of souls depended ; and so all that was secure , they were not so superstitiously concerned for rituals , nor so unreasonably fond of opinions , as to play away the peace of the church and the honour of religion against trifles and meer tricks of wit and fancy . they considered that they all had one god , one faith , one baptism , one lord jesus christ , in which they all agreed ; and these great matters were able to unite them in lesser . they , good men , found enough to do to mortifie their passions , to their burdens of affliction and persecution , to withstand the temptations of the devil , and the contagion of evil examples from the world , and had not leisure for those little disputes that now imploy the minds of men , and vex the church . they spent their heat and zeal another way , and so their spirits were not easily inflammable with every petty controversie . but when men grow cold and indifferent about great things , then they become servent about the lesser . when they give over to mind a holy life , and heavenly conversation , then they grow great disputers , and mightily scrupulous about a ceremony . when they cease to study their own hearts , then they become censorious of other men ; then they have both the leisure and the confidence to raise sarmises and jealousies , and to find fault with their superiours . in short , then and not till then , do the little appendages of religion , grow great and mighty matters in mens esteem , when the essentials , the great and weighty matters are become little and inconsiderable . and that this is the case with us in this nation is too evident to require further proof , and too lamentable a subject for any good christian to take pleasure in dilating upon . i conclude therefore , in this point lyes a great part of the unhappiness of this church and kingdom . part ii. wherein several serious considerations are propounded , tending to perswade all english protestants to comply with , and conform to , the religion and government of this church , as it is established by law. chap. 1. a reflection upon divers wayes or methods for the prevention and cure of church-divisions . having in the former part of this discourse , diligently enquired into , and faithfully recited the principal causes of the discontents with , and secession from this church ; it would now ill beseem christian charity to rest here ; for ( god knows ) neither the evils nor the causes afford any pleasant speculation . it was a bad state of things at rome which the historian reports in these words , nec morbos nec remedia pati possumus , that they were come to so ill a pass that they could neither indure their distempers , nor admit of the remedies . but i perswade my self , though the condition of our affairs be bad enough , yet that it is not so deplorable as to discourage all endeavours of a cure . and in this hope i take the courage to propound the following considerations ; wherein if i be deceived and miss of my aim , i shall notwithstanding have that of quintilian to comfort my self withal , prohabilis est cupiditas honestorum , & vel tutioris est audaciae tentare ea , quibus est paratior venia . it hath not been the single unhappiness of this church alone , to be molested with disputes , loaden with objections , and dishonoured by separation . nor can it be hoped that where the business is religion , and the concern eternal life , that men should incuriously swallow every thing without moving any question or stirring any dispute . and therefore all churches must of necessity more or less have conflicted with the same difficulties we complain of . and consequently the disease being so common , it cannot be but that many and divers remedies have been tryed and made use of . and out of that store we will in this chapter make election of such as seem best to fit the condition of the patient and are most practicable in the case . and in the first place , they of the church of rome , ( as many and great schisms as they have laboured under formerly , yet ) now glorying in their unity and peace , and upbraiding all others with their respective distractions , may seem to have arrived at some remarkable skill , and to be fit to be advised withal ; and they attribute an admirable efficacy to the following method . first , by way of prevention , they prescribe that the people be kept in profound ignorance , and then they suppose , they will never trouble the church with disputes , nor themselves with scruples . let them but be blind enough , and they will swallow many a flye that others strain and boggle at : keep them up in the dark like birds or wild beasts , and you will render them tame and manageable . they affirm pictures to be books good enough for the laity , and say , those are the best sheep that know nothing but their own fold . the priests lips , they confess should preserve knowledge ; but so they preserve it from the people , it is no great matter whether they have it themselves or no. this opiate or stupefactive ignorance these empiricks mightily cry up ; and for proof of the virtue of it , go but over into spain or italy , and you shall observe what strange cures it hath done . it hath made as sagacious people as any in the world naturally , so far from disputes in religion , that they scarce know what it means . administer but a large dose of this , and it shall have the same effect the plague of darkness had in aegypt , that suffered no man to stir out of his place . but this advice how successful soever it hath been in other places , will not be admitted in england for two reasons . 1. if it were commendable in it self , yet it comes too late ; for the people of england know so much already that the only way to cure the inconveniences of that , is to let them know more . and as an excellent person hath well observed concerning atheism , that a little smattering in philosophy disposes men to it , by intangling them in second causes which they cannot explicate , but a through insight into it leads them through that perplexed maze to the discovery of the first cause of all things . so 't is only superficial knowledge in christianity that gives occasion to our troubles , when men think they know , but do not ; or because they know a little , conceit they understand all that is knowable , and hereupon refuse instruction , and oppose their private opinions to the publick wisdom . whereas did these men see further into things , they would then discover a reason of many things they are now dissatisfied with , or at least distrust their own understandings and grow modest and peaceable . 2. besides , if this advice came timely , yet we take the remedy to be worse than the disease ; for we esteem it better ( if one be necessary ) to erre like men , than to be driven like beasts , or acted like puppets . the gospel church is frequently called in scripture the kingdom of heaven , and the kingdom of light ; but by this course of blind devotion and stupid ignorance , it would become more like hell , which they say hath heat without light . god in the gospel requires a reasonable service , and it can never be consistent that those that pretend christ jesus is risen upon them as a sun of righteousness , should think to worship this sun by turning their backs upon him , or shutting their eyes against his light . if it were or could be so , then this proposition would be true , that the way to become good christians , is to cease to be men. 2. secondly , they direct us to an infallible judge of all controversies . and this they so much magnifie and represent as absolutely necessary to peace , that they tell us we shall labour in vain , in the use of all other expedients , and only roll up a weight with infinite pains , that will with the greater violence return upon us again , till we make use of this remedy . but it is so mountebank-like to pretend to infallible cures , that we desire to be resolved of these two or three things before we can comply with the advice . 1. we would fain know how it came to pass , that so important a point as this is ( of an infallible judge of controversies ) which it is pretended would secure the peace of all states , preserve the concord and the dignity of all churches , stop the mouths of all atheists , prevent the sin and the damnation of many souls , is no more plainly asserted in scripture , nor proved by reason , nor better agreed of amongst themselves , that thus recommend it ? a man would reasonably expect that a business of this nature , ( which is therefore of more value than any one article of faith , in as much as that it hereupon depends what shall be so , ) should have been more clear and evident than those things that depend upon it : but contrariwise , we find that no man ever yet could perswade by reason , that one certain man in the world was more than a man , and all the rest less . and then for scripture , that plainly tells us , that all men are lyars ; i. e. such as may deceive , or be deceived ; and most undoubtedly would never have made such a distinction of christians , as strong men and babes in christ , nor made it our duty to consider one anothers weakness , and practise mutual forbearance , if it had intended any where to direct us to such an umpire as should have ended all disputes , and made all men equally certain . but then for agreement amongst themselves , where to lodge this infallibility , whether in the pope alone , or in the pope and consistory , or in a general council , or in all these together , or in something else , is , for ought i see , a question that needs an infallible judge to determine . 2. how comes it to pass that all controversies are not determined and disputes ended long ago , if this were true that is pretended ? whether there be any infallible judge to resort to now , is the point in question ; but it is certain there was such a thing in the apostles times : they had the assistance of the holy spirit in such a manner as to guide them into all truth , and gave miraculous proofs that they had so ; and yet this would not cure all the schisms , nor resolve all scruples , nor silence all disputes then . and how infallibility in a pope or any other person , ( if it were there to be found ) should have better success now than it had in those more sincere and simple times of christianity , i think is not very reasonably expected . besides , we find manifestly that those that glory so much of this remedy , have not found such benefit by it , as that they commend it to us for . for it is well enough known , that the romanists have their disputes as well as we ; the franciscans against the dominicans , and the jansenists against the molinists , and their several perswasions managed with as much heat as any of our controversies ; saving that indeed they all agree in uno tertio the supremacy of the pope . therefore we say , medice cura teipsum . let us see all their own difficulties decided and disputes ended , and then , and to be sure not till then , shall we be encouraged to make use of the remedy . 3. thirdly , they have another remedy which i must needs confess hath done strange things and been very successful amongst themselves , and i will transcribe the receipt of it out of an ingenious book called europae speculum , pag. 34. of the edition at the hague , 1629. in these words : the particular wayes they hold to ravish all affections and fit each humour , are well nigh infinite ; there being not any thing either sacred or prophane , no virtue nor vice almost , nothing of how contrary condition soever , which they make not in some sort to serve that turn , that each phancy may be satisfied . whatever wealth can sway with the lovers , or voluntary poverty with the despisers of the world ; what honour with the ambitious , what obediene with the humble ; what great employment with stirring and active spirits , what perpetual quiet with heavy and restive bodies ; what content the pleasant nature can take in pastimes and jollity , what contrariwise the austere mind in discipline and rigour ; what love either chastity can raise in the pure , or voluptuousness in the dissolute , &c. what change of vows with the rash , or of estate with the unconstant ; what pardons with the faulty , or supplyes with the defective ; what miracles with the credulous , or visions with the phantastical ; what gorgeousness of shews with the vulgar and simple , what multitude of ceremonies with the superstitious , what prayers with the devout ; and in summ , whatsoever can prevail with any man , either for himself to pursue , or to love and reverence in another , the same is found with them . — on the one side of the steet a cloyster of virgins , on the other a stye of courtezans , with publick toleration . this day all in masks with loosness and foolery , to morrow all in processions , whipping themselves till the blood follow . to conclude , never state , never government in the world , so strangely compacted of infinite contrarieties , all tending to the entertainment of the several humours of men . now no wonder that this course should keep them generally contented , since it is in effect an universal toleration , a permitting men to be and do what they list , so they cast but some garb of religion or other over it . in the united provinces , it is commonly said , there is an allowance of all opinions ; but the truth is no more but this , that that state being made up of a combination of several free cities , he that finds not his opinion countenanced in one city so much as he desires , may retire to another where it is publickly profest . so in the church of rome , he that likes not the debaucheries of the court , may enjoy severities in a monastery , he that is offended with one order , may make choice of another ; a man may be a good catholick as they call it , without being a good christian ; he may perfectly accommodate his own humour , if he have but the wit to make a right choice for himself ; he need not be at the self-denyal to conform his humour to his profession , but may fit his inclination with a way of religion , if he have not prevented himself by an imprudent election . he may almost do any thing , provided , as erasmus observes , he let but two things alone , which are the only dangerous points , that is to say , that he meddle not with the popes crown , nor the monks bellies . but we of this church are not of opinion , that such a tenet as this is , is worth the prostitution of religion , and the debauching of mens minds and consciences ; and have too much simplicity and sincerity of devotion , to make use of this remedy , to put an end to our distractions . 4. fourthly , but the great and infallible remedy is yet to come , and is that which others express by several words , axes , halters , racks , fire and faggot ; but they by one word that signifies as much as all those , viz. the holy inquisition . this is that engine that stretches all mens intellectuals to the proportion of the priests , or cuts them off to the publick standard ; this decides all controversies , silences all disputes , resolves all scruples , and makes perfect peace where-ever it comes . but , though we grant all this , yet will not this down with englishmen . for besides that our gospel is not like ( what they say of ) the laws of draco , written in blood , nor have we any rubrick , to kill men for quietness sake ; besides this , i say , the genius of this nation is both too couragious and too compassionate , to be this way governed . no people in the world are less moved by the apprehension of death and danger than they , and no people are more tender of the lives of others than they . for generally these two virtues are inseparable , and the most generous tempers are commonly the most merciful . the english will be led like men , but not driven like beasts . they have great minds that will be moved by example , and wrought upon by kindness , and melted by good nature ; but will sooner suffer themselves to be broken in pieces , than that cruelty shall force them , or fear and danger prevail over them . it is generally observable here , that no laws so soon grow in desuetude , and are rendered unpracticable , as those that are too severe . it is counted a butcherly way of chirurgerie with us , for every slight wound to cut off the member . and the exercise of so much cruelty upon the account of religion , by those blood-letters in queen maries time , hath ( thanks be to god ) made that profession detestable to this day ; and it looked so ill in the romanists , that we shall never be perswaded to practise it our selves . therefore none of the romanists expedients will work the cure we desire in this church . let us see then what other courses there are to be taken , and there remain yet these three to be considered of . 1. universal toleration . 2. comprehension . 3. instruction and consideration . 1. universal toleration . this is highly commended by some as the most christian remedy , to let all grow together till the harvest . we are told , that it was it made the primitive church so happy , and we may observe that this the christians pleaded for under persecuting emperours , affirming , that it was every mans natural right to serve what god , and use what religion he thought good . this the great constantine declared at his first entrance upon the empire , and they say that every prince is bound to do so too . besides , it is affirmed , that this is the best way of propagating truth and giving it reputation , and making its triumphs conspicuous , by setting it upon even ground , and giving it no advantage in the encounter of error . and that the minds of men will be as open to truth as falshood , when they are delivered from the prejudice . that it is power and interest make men of such or such opinions . that this is the only way to make a learned clergy , when they shall have a necessity upon them to be able to prove substantially whatever they expect should be received ; and in fine , that the only way to make peaceable subjects , a rich countrey and a happy prince is to open a pantheon , to give liberty to all religions . but two things would be considered of in this point . first , that whatsoever fine things are said of this or whatever collateral advantage may be reaped by it , they are of no other force , than to incline the magistrate prudentially in some cases to use indulgence ; for it never was nor will be proved , that it is the express duty of a christian magistrate to tolerate all opinions whatsoever ; for some are such as destroy all religion which he is to protect , others subvert all civil societie which he is to maintain : therefore it can never be his duty to carry an indifferent hand in religion . and though it be true , that the primitive christians used such general expressions as are above-specified , and constantine made such a declaration , yet both he and they limited and interpreted themselves afterwards . and indeed it cannot be shewn de facto that any government in the whole christian world doth tolerate all opinions whatsoever . for should they do so , it must be supposed , that the magistrate is to have no conscience or religion himself , that other men may have no check in theirs whatever it be . 2. but if it were true , that the magistrate might ( if he would ) indulge all sects and opinions , and also were disposed so to do ; yet besides the inconveniencies that would follow , this very thing would be very unacceptable to the people of this nation ; amongst whom there is so much sincerity and heartiness in religion . it might go down perhaps amongst such as have a great indifferency and lukewarmness in religion , with such people whose god is their gain , and whose religion is their trade or interest . but devout and serious people had rather suffer some hardship themselves upon the account of their consciences , than buy their own quiet at the price of gods dishonour . and whatever kindness they may have to some dissenters , or fondness to some by-path themselves , yet rather than open so wide a gap as that popery and atheism it self should enter in by it , they would deny themselves and think it the duty of all other good christians to do so too . 2. comprehension ; whereby , i suppose , is meant the making the terms of communion more free and easie , an opening the arms of the church to receive more into her bosome , thereby to enlarge both the society and interest of the church . this is highly recommended by some good men as the most proper expedient for a protestant church in our condition , as by means whereof it may be both better strengthened and secured against its enemies abroad , and enjoy peace and contentment at home . and truly for my part , if such a course please our governours , i have no mind to oppose any thing to it ; but only i desire it may be considered , that there are many things that look very probably in the general notion and speculation , and that would flatter one into a great opinion of them , and expectation from them , which when they come to be tryed , they are no wayes answerable to . many difficulties occurr in the reducing things of this nature to practice that were not foreseen in the theory , and nothing more common , than for mens minds to deceive them , or their constancy to fail them , so as that they shall take no great pleasure in the enjoyment of that which they languisht with desire of , whilest it was sweetned to them by the poinant sauces of hope and fear . besides , this is not yet done , nor do we know when it will be set about , and it's pity the wounds of the church should bleed so long as till that can be effected , especially if there be any balm in gilead , any way of binding them up in the mean time . and there seems to me to remain no other but that of the third consideration , which is the course i have pitched upon to recommend in the following chapters . by which i mean nothing else but an endeavour of better informing the minds of men , in the nature of those things which are the matter of our disputes , and occasions of our disturbances , together with the unhappy consequences of sin and danger in persevering in our present case . which if it can be done , we may hope to see the church recover its antient felicity and peace , and shall not need for cure of our distempers , to resort either to such severities as are abhorrent to all englishmen , or to such arts as deform christianity in general , or to be alwayes changing and altering to the great dishonour of protestant religion in particular . and this i do not despair may be obtained , if those protestants of this church and kingdom that at present differ from the church in some particulars , will impartially consider the following propositions . chap. ii. of the true notion of schism , the sin and mischievous consequents of it . though the will of man deservedly bear the blame of his miscarriages , as being neither under fatal necessity , nor subject to violence and compulsion , but that it may suspend its own act till it be rightly informed ; yet i have so much charity to humane nature , as to think that most of its irregularities proceed not meerly from stubborn perversion , but mistake of the object . and that therefore mankind is very pittyable in its errors , having not that clearness of perception , nor presence of mind that higher and more immaterial spirits have . and perhaps upon this account , it pleased the divine goodness to afford men that which he denyed to the fallen angels , secundam tabulam postnaufragium , and to open to them a door of hope by repentance and retrival of their faults . and accordingly i observe , that those that cruelly murdered our saviour , he prayes for them in this form , father , forgive them , they know not what they do . and that it was not only the silly multitude that was so overseen , but also the wisest of his persecutors , st. peter bears witness , acts 3. 17. i wot that ye did it ignorantly , as also did your rulers . so that i am neither destitute of reason nor example for my charity , if i think in the present case , concerning the greatest part of those that are guilty of the distractions of this church , that did they rightly understand the nature of schism and wherein it consists , or the guilt and mischiefs that attend it , they would easily be induced to change their course . this therefore i shall first offer to consideration . touching the sin of dividing the church , that it is of the deepest dye and greatest guilt , i suppose we shall easily agree ; for indeed no body can well doubt of that , who considers what care our saviour took to prevent it , what pains he took with his apostles , that they might be throughly instructed , and not differ in the delivery of his mind to the world , and with what extraordinary ardour he prayed for them upon this very account , john 17. 11. and the apostles themselves answered their masters care with their own diligence and circumspection . he that observes how industrious they were to resist all beginnings of schism in every church , to heal all breaches , to take away all occasions of division , to unite all hearts and reconcile all minds ; how they taught people to detest this distemper as the bane of christianity , charging them to use the greatest caution against it , to mark and avoid all those men that inclined that way , as persons of a contagious breath and infectious society ; what odious names they give it , as carnality , the work of the flesh and of the devil : he , i say , that observes all this , cannot but be apprehensive of the greatness of this sin . but he that shall trace the sense of the church a little farther , will find the primitive christians hating it in such detestation , that they thought it equal to the most notorious sins , idolatry , murder and sacriledge . st. cyprian amongst the rest affirms it to be of so horrible a guilt , that martyrdom was not a sufficient expiation of it ; that to dye for christ the head , would not wash out the stain of having divided the church his body . and all this was no more than the case deserved , for had the christian church been broken into factions and parties in those times , as it hath been since , it is not easie to imagine , how it could have resisted the whole world that was united against it : or if yet it could have subsisted in its several divided parties , the mischief would have been little less ; for then those of after-times would have had the several opinions and distinct and peculiar sentiments of those divided parties , delivered down to them with equal heat and earnestness , so that it would have proved impossible to have distinguisht the truth of god from the opinions of men , and the common faith from the shiboleth and cognizances of the several sects and parties . and for this cause it pleased god that his church should rather in those early dayes be harassed with persecutions , which made it unite it self the closer , and ( paring off all superfluities ) keep to the necessary and essential doctrines delivered to it , than to be softened and made wanton by ease , and so to corrupt the simplicity of the gospel . nor is the importance of unity much less in these latter dayes of christianity , forasmuch as all divisions in all times destroy that beauty and loveliness , which would otherwise attract all mens admiration and affection . beauty properly is nothing but order and harmony of parts ; the excellency of any fabrick consists not so much in the quality of the materials , as in the curious method they are digested into , and the good respect and correspondence one part hath with another . it is not the sublimity of christian doctrine , nor the gloriousness of the hopes it propounds , that will so recommend it to the opinion and esteem of beholders , as when it shall be said , ecce ut christiani amant , when they shall observe the love , concord and unanimity amongst the professors of it . and the want of this hardens the hearts of jews and turks and pagans more against it , than all the reasons and proofs we can give for it , will soften them ; and instead of opening their ears and hearts to entertain it , opens their mouths in contempt and blasphemy against it . but besides the disadvantage christianity is exposed to by its divisions , in respect of those that are without , it suffers unspeakably within its own territories . for who will be perswaded patiently to hear , attentively to consider , or impartially to judge of the discourses of him against whom he hath an animosity ? every thing the truer it is , the more it is for its advantage to be calmly considered : and by how much of the more importance it is , by so much is he that would have his proposition successful , bound in wisdome to take care that the minds of men be not by passion and prejudice indisposed to receive it . livy observes , that prodigious stories , lyes and fables find best entertainment in troublesome times , quia tutius finguntur & facilius creduntur ; men are not then at leisure to consider strictly what is true and false , and so truth loses its advantage-ground , and error succeeds in it . our saviour therefore chose to come into the world in a time of the most profound peace , not only because such a season became the prince of peace , but especially for this advantage of his doctrine we are speaking of , namely , that he might find men in calm thoughts and at leisure to consider the reasonableness of his propositions . for who can maturely weigh things when all is in hurry and tumult ? who can discern exactly the difference of things , when all is in motion ? especially who is there that is willing either to do good to , or to receive good from him , against whom he hath an exulcerate mind ? in short then , and to speak summarily , from schisms and divisions amongst christians , comes that prejudice upon the minds of people that discourages the indeavours , and frustrates the labours of the ministers of religion . from thence come all the suspicions , jealousies , whisperings , backbitings and all other instances of uncharitableness . these hinder the fervour of mens prayers , and abate the edge of their devotions . these evaporate the true spirit and life of religion in impertinent disputes , so that men lose the substance , whilest they contend for the shadow . by these the sinews of all society are dissolved ; for when the church is disturbed , it seldome rests here , but the state is concerned too ; and schism in the former , proves sedition in the latter . and this consideration is able to provoke the magistrate to keep a jealous eye upon the church and religion . all these things are so true in themselves , and withal so generally acknowledged by all parties , that a man might justly wonder , how any christian should be guilty of schism , which all so much abominate . were it not that we may observe too , that some have found pleasure to get that child , they would by no means have laid at their own door . schism is so mishapen as well as ill-begotten a brat , that no body is willing to father it . it was the early proof solomon gave of his wisdom , in discovering the true mother of the living child , to which both the litigants laid equal claim . it is a matter of no less importance , and some think of equal difficulty , to make discovery , who the distractions of the church are justly to be imputed to . but as that wise prince discerned the true mother by the tenderness of her bowels towards the infant , so we perhaps may discover the true children of the church by their respect and tenderness , and consequently the schismaticks by their irreverence and unnaturalness towards her . in order to which , i will therefore briefly and plainly describe the true notion of schism ; in hopes that when men shall understand , wherein the guilt of it lyes , they will avoid the evil as well as abominate the consequence . schism is a voluntary departure or separation of ones self without just cause given , from that christian church whereof he was once a member ; or , schism is a breach of that communion wherein a man might have continued without sin . first , i call it a departure or separation from the society of the church , to distinguish it from other sins , which though they are breaches of the laws of our religion , and consequently of the church , yet are not a renunciation of the society . for as there may be a sickly , infirm , nay , an ulcerous member , and yet a member of the body : so there may be such a person , who for his wickedness deserves well to be cast out of the church , as being a scandal and dishonour to it , yet neither separating himself , nor being cast out of the society , remains still a member of it . now what it is that imports a mans separation of himself or departure from the church , we shall easily understand ; for it is no more but this , when a man shall either expresly declare that he doth renounce such a society , or shall refuse to joyn in the acts and exercises of religion used by such a society , and to submit to its authority . so he separates that refuses baptism , the lord supper , or to submit unto the censures of a church , and sufficiently declares that he owns himself no longer of it . secondly , i call it a voluntary separation , to distinguish sin from punishment , or schism from excommunication . for though the last makes a man no member of a church , yet it is supposed involuntary , and he doth not make himself so . thirdly , i call it a departure from a particular church of christ , or from a part of the visible church , to distinguish it from apostasie , which is a casting off of the whole religion , the name and profession of christianity , and not only the particular society : but the schismatick is he that , retaining the religion in general , or at least a pretence of it , changes his society , associates himself with , or makes up some other body in opposition to that whereof he formerly was . fourthly , i add those words whereof he was a member , because schism imports division and making two of that which was but one before . and so turks , pagans , jews cannot be called schismaticks , having never been of the church . these things i suppose are all generally agreed of ; the only difficulty is in that which i subjoyn in these words , an unnecessary separation , or without just cause , or to separate from that society wherein i may continue without sin . and here we meet with opposition on both sides , some defining too strictly , and others extending too far , the causes of separation . of the first sort are the zealots of the church of rome , who scarcely allow any thing as a sufficient cause of separation ; for being conscious of so many and great corruptions in their church , they know they can scarce allow any thing as a just cause of separation , that will not be in danger to be used against themselves , and justifie the recession of all protestants from them . but on the other side , some protestants make the causes of separation as many and as light as the jews did of divorce , almost for any matter whatsoever . josephus put away his wife ( as himself tells us ) because she was not mannerly enough ; another his , because he saw a handsomer than she ; a third his , because she drest not his dinner well . as these jews did by their wives , so do many christians by the church ; one likes not her dress , another thinks her too costly in her ornaments , a third phansies some german beauty or other that he hath seen in his travails , and all ( to make way for new amours ) upon very slender pretences repudiate their former choice . but as our saviour when the case was put , found out a middle way betwixt allowing divorce for no cause at all , and for every cause ; so ought it to be done in this business of schism . to hit this mark therefore , i say , that then , and then only , is there just cause of separation , when perseverance in the communion of such a church cannot be without sin ; that is , when she shall impose such laws and terms of society , as cannot be submitted to without apparent breach of the divine law. and upon this foundation , i doubt not but we shall quit our selves well on both sides ; that is , both justifie our recession from the church of rome , and demonstrate the unwarrantableness of this separation of the protestants of this kingdom from the communion of the church of england . for it 's plain on the one hand , that it cannot be sin to separate , when it is sin to communicate , since no laws of men can abrogate or dissolve the obligation of the express laws of god. and on the other it is as plain , that schism being so great a sin , and of so extream bad consequence , that which must acquit me of the guilt of it in my separation , can be nothing less than equal danger on the other hand , and that when i may persevere without sin , it must of necessity be a sin to separate upon inferiour dislikes . this methinks is so plain , that i wonder any doubt should be admitted of in the case . notwithstanding because i observe some men think to wash their hands of the imputation of schism upon other terms ; as namely , although a church shall not require or impose such conditions of communion as are expresly sinful , yet if she shall require indifferent unnecessary , or at most suspected things ; that in this case there is enough to excuse the person that shall separate , from a participation of this sin . and also because this opinion bears it self up by the great name of mr. hales , as his declared judgement in a little tract of schism now very much in the hands of men , i will therefore for the clearing of this matter say these three things . 1. i willingly acknowledge , that such a church as shall studiously or carelesly clog her communion with unnecessary , burdensome and suspected conditions , is very highly to blame ; yet is it neither burdensomness nor every light suspicion of sin , but a plain necessity or certainty of sin in complyance , that can justifie my separation ; forasmuch as i cannot be discharged from a plain duty , but by an equal plainness of the sin . and for this phrase suspected , it is so loose and uncertain , that there is no hold of it ; men will easily suspect what they have no mind to : and suspicion having this priviledge , we shall quickly evacute every uneasie duty , and instead of guiding our selves by gods word and sound reasoning , we shall give our selves up to the conduct of passion , melancholy and secular interest . 2. if the non-necessity of some of the terms of communion be a warrant of separation , then there can be no such sin as schism at all , forasmuch as there never was , nor probably ever will be , such a church as required nothing of those in her communion , but things strictly and absolutely necessary ; as i have shewed partly in the introduction , and could easily make appear at large through all ages . and then may the author of the tract about schism securely , as he doth somewhat too lightly , call it only a theological scarcrow . 3. it will be manifest to any considering person , that some things are necessary to the constitution and administration of a particular church , that are not in themselves necessary absolutely considered . and of this i will give two instances . the first in the apostles times ; the abstaining from things strangled and blood , was by the council at jerusalem adjudged and declared necessary to be observed by the gentiles in order to an accomodation betwixt them and the jews ( of which i shall say more hereafter ) and yet i suppose scarce any body thinks the observation of that abstinence so enjoyned , necessary in it self . the second instance shall be church-government . whatever disputes there are about the several forms of it , as whether it ought to be monarchical or aristocratical . episcopal or consistorial , and whatever zeal for opinion may transport men to say in favour of either of them , yet i suppose few or none will affirm , that either of these forms is absolutely necessary ; for if one be of absolute necessity , the other must be absolutely unlawful : and not only so , but then also those that do not receive that absolutely necessary form , can be no churches , for that society which is defective in absolutely necessaries , can be no christian church . notwithstanding it is not only lawful to determine and define this unnecessary point , but it is necessary to the constitution of every particular church , that it be defined one way or other , i mean so far as concerns that church ; for if this be left indifferent in this particular church ( as perhaps it is in it self in the general ) it is manifest there can be no superiour nor inferiour , no governour nor governed , no order , and consequently a meer rout and no church . therefore some things not necessary in themselves not only may , but must be defined in a particular church ; and consequently it will be no just exception against a church , nor excuse from schism , if we separate from that communion , because such definitions are made in it . chap. iii. of the nature and importance of those things that are scrupled , or objected against in this church ; and that they are such as may without sin be sacrificed to peace , and therefore cannot excuse us from sin in separating from the church upon their account . it is the custome of those that have a mind to quarrel , to aggravate and heighten the causes of discontent , to the end that the ensuing mischief may not be imputed to the frowardness of their temper , but to the greatness of the provocation . and passion is such a magnifying-glass as is able to extend a mole-hill to a mountain . the way of peace therefore is to take just measures of things ; and as upon the account of truth we must not make the matters of our dispute less than they are , so for the sake of both truth and peace we ought not to make them greater . wherefore if men would be perswaded to set aside passion , and calmly consider the nature and just value of those things that we in this church are divided upon , we should then be so far from seeing reason to perpetuate our distance and animosities , that we should on the contrary , be seized with wonder and indignation , that we have hitherto been imposed upon so far , as to take those things for great deformities , which upon mature consideration are really nothing worse than moles , which may be upon the most beautiful face . to this purpose therefore , having in the former chapter represented the nature of schism , and the guilt and mischiefs attending it , i proceed now to shew the unreasonableness of the temptations to it , i mean the littleness and small importance of the objections against this church ; and that neither any of them single , nor all of them together can countervail the blessing of peace or the evil of division . in order hereto , i will first shew that the causes of dissensions amongst us are not like those upon which we separated from the roman communion . 2. that something must be given for peace by them that will have it . 3. that all the scruples and objections against this church , are not too great a price to pay for it . 1. touching the first , it is said by some in heat and passion , that there is as much cause for secession from this church now , as there was from the roman in the time of our ancestors : but with no more reason , than if the arguments and discourses written against a notorious tyrant and usurper , should be turned against a good and lawful prince . as will easily be manifest if we consider the just state of the case on either hand . we could not continue in the roman church upon any better conditions than nahash propounded to the men of jabesh gilead , 1 sam. 11. to put out our right eyes that we might be fit for her blind devotion . we must for the sake of peace have denyed the faith , renounced our reason , and contradicted our very senses . that church instead of instructing men in knowledge , professes to nurse them up in ignorance ; in lieu of the scriptures , it gives them traditions , and instead of such things as were from the beginning , and the faith once delivered to the saints , it prescribes those things that had their beginning from private interests and secular advantages . they make seven secraments , five more than christ ever intended for such , and take away from the people the half of one of those he expresly instituted and enjoyned . they teach men to pray to saints instead of god , and to use a language in their devotions which he that pronounces , understands no more than the saint , he prayes to , doth his needs and requests . nay , they give divine honour to a piece of bread , and must swallow idolatry in spite of their teeth ; herein little better than the aegyptians who worshipt that for a god which they put into their bellies . they have taken away one of the ten commandments and have arts of evacuating allthe rest , for they elude the necessity of a true and serious repentance , and subvert the principles of holy life . in short , they have brought in pageantry instead of piety and devotion , effaced the true lineaments of christianity , and instead thereof recommended and obtruded upon the world the dictates of ambition , the artifices of gain , and a colluvies of almost all the superstitions , errors and corruptions of former ages , and this must be received and swallowed by all those that will continue in that communion . these things could not be submitted to without grievous sin and manifest danger of damnation ; therefore there was just ground for our recession : for , as i said , it could not be sin to depart when it was so to continue . and it is a very reasonable choice rather to be condemned by them of singularity , than to be damned for company . but now it is quite otherwise in the church of england . no man here parts with his faith upon his conformity , no man is bound to give away his reason and common sense for quietness sake . no man needs to hazard the peace of a good and well instructed conscience , for the peace of the church . no man is tempted to renounce his integrity , but may be as good and holy a man as he will , and the more of that the better church-man . this church keeps none of her children in an uncomfortable estate of darkness , but teaches the true knowledge of god and christ sincerely and very advantageously . she hath no half communions , nor debarrs any of her members of the priviledge and comfort of christs institutions . she recommends the same faith and the same scriptures that all protestants are agreed in . the same god , and only he , is worshipped , the same rules of holy life are propounded , as well as the same hopes and happiness expected . by this brief representation the difference between the church of rome and the protestants , appears so wide and vast , that they agree neither in their creed , nor object of worship , nor sacraments , nor rules of life . on the other side , the agreements of protestants with the church of england is so full and perfect , that they have not only the same god and christ , but the same object of worship , the same way of devotion in a known tongue , the same sacraments and same rule of life , which certainly are all the great things that the consciences of men are concerned in . a man might therefore justly wonder , ( these things being so ) what should make a breach , and what place there is for contention ; or what can remain considerable enough to occasion the dissatisfaction , to provoke the animosity , to countenance that distance that is between us . and i verily believe it would be hard for a stranger to this church and nation , that understood the state of the case thus far , to guess what should be the bone of contention amongst us . i will now as well as i can both saithfully and briefly recite the matters of difference . and i must needs confess , if we number them only , they are many ; but if we weigh them ( not only against the things we are agreed in , but against peace and agreement it self ) i perswade my self they will be very light . but that i must leave to the judgement of the reader . the things themselves are these and such as these . whether such prayers shall make up the body of the publick liturgy , as have been conceived by the governours of the church , and used ever since the reformation ; or such as shall pro re nata be occasionally indited by every private minister ? or , which perhaps is much the same , whether such words , expressions and phrases shall be continued in the publick service , as are by long use grown familiar to , and intelligible by vulgar people , or such shall come in their room , as are more modern and grateful to nicer ears ? about the several postures of standing , kneeling and sitting ; and whether some one of these be more decorous and accommodate to some part of gods worship than another , and which to which ? about observation of dayes and times ; as whether the anniversaries of the birth , death and resurrection of our saviour and other great passages of the gospel be of use , and fit to be observed ? and whether some special time of abstinence and mortification in conformity to the primitive church , may now be retained or not ? about habits and garments , such as gown , surplice , &c. whether the habit used in ministration in the time of king edward , be not now as lawful as any other ? about the ceremony of the cross in baptism , whether ( whilest it is declared not essential to baptism ) it may not upon other considerations be used in that sacrament ? or lastly ( which i think is as important as any of the rest ) whether subordinacy of the clergy in the episcopal way , or co-ordinacy and parity in the presbyterian , be rather to be preferred ? most of the disputes we have amongst us , are either upon these questions , or reducible to these , or at least of like nature with these . now how inconsiderable these things are in themselves , and how fit to be made a sacrifice to peace , i forbear to say , till i have in the second place shewn , as i promised , that something must be forgone for it . 2. it was a worthy and memorable saying of erasmus , mihi sanè adeò invisa est discordia , ut veritas etiam displiceat seditiosa . he did not only suspect that proposition was not true , that was not also peaceable , but he thought peace not too dear at the price of some truth . and he that pretends so high a value for the latter , as to have no esteem for the former , neither understands the one nor the other . greg. nazianz. puts this question , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that peace is not only the most beautiful flower in the garden of christianity , but also the most soveraign and useful . though it be commonly dealt with as some famed beauty , admired and courted , but not espoused . the apostle , when rom. 12. 18. he so passionately exhorts , if it be possible , and as far as in you lyes , have peace with all men , surely did not mean , that we should only accept of peace when it is offered us for nothing , or be quiet till we can pick a quarrel ; but that we should be at some cost to purchase it , and part with something for it , and deny our selves something which ( but upon that account ) we might lawfully have enjoyed . it is true we may buy gold too dear , and so we must have done our peace , if we sought it at the hands of those hucksters of the church of rome , as i shewed before . but that we cannot reasonably expect it for nothing in any society in the world , i think is demonstratively evident by this one consideration , that there are scarcely any intellectual menaechmi , i mean hardly any two persons perfectly of the same apprehension or stature of understanding in the whole world . so much difference there is in mens constitutions , such diversity of education , such variety of interests and customs , and from hence so many kinds of prejudices and various conceptions of things , that he that resolves to yield to no body , can agree with no body , and consequently cannot be happy in any church or society on this side of heaven . there indeed some think mens minds shall be all of one capacity , but whatever be the truth in that particular , i much doubt , whether those persons will ever make up that society of the church triumphant , that think themselves bound to disturb the state of the church militant , unless all things fall in with their own humour . for every peaceable man sees he must either go out of the world , or set it all in flames , if he will not subdue his own passion , and castigate his heat ; that he must suffer shipwrack in the tempestuous seas of dispute and contentions , if he will not , both take in his sails , and lighten the ship by casting over-board the fardles of his private phancies and opinions . he that will require all other men should assent to what he thinks , and will conceal nothing he is perswaded of , and yet expect to live in peace , must either have very little wit or extraordinary fortune . and he that will bear nothing that god hath not expresly imposed upon him , nor part with any thing he may lawfully keep , nor offer any sacrifice to those touchy deities , received custome and vulgar opinion , must expect often to feel the effects of their rage and power . in summ , he that will sacrifice nothing to publick tranquillity , must be sure to live in perpetual flames here , whatsoever become of him hereafter . the apostle was not , certainly , of this stubborn humour , who declares of himself that he became all things to all men , that he might gain some . to the jews he became as a jew , to gain the jews ; to them that were without law , as without law ; to them that were weak he became as weak too , 1 cor. 9. 20. he was now no longer a starcht inflexible pharisee , but a complaisant christian , or as some perhaps would have called him , a latitudinarian apostle . when a whole council of the apostles at jerusalem , acts 15. ( which is a passage i have often occasion to mention , and well deserves to be studied by every peaceable christian ) when i say they decreed that the gentiles should abstain from things strangled and from blood , they deprived them of a great part of their christian liberty meerly to conciliate the jews to them , and required that to be done for peace , that no law of god otherwise required at their hands . st. greg. nazianzen affirms of st. basil that he dissembled the coessentiality of the holy spirit , and delivered himself in ambiguous terms on that great point , lest he should offend and lose the weak ; which neither would that holy man have done , nor much less his especial friend and admirer have told of him , if either of them had thought it to have been too great a price for the purchase . but we need no other , and can have no greater , instance in this case than our saviour himself , who when he came into the world complyed with the rites and customs he found , and condescended to the very humours of that stubborn people amongst whom he was ; he used their phrase in all his discourses , he observed their feasts , he made his own institutions of baptism and the lords supper as consonant to their customs as it was possible ; to the end that he might not disturb them with novelty , but ingratiate himself and his doctrine by these complyances . when a certain tribute was demanded of him , he first proves that he was not obliged to pay it , yet lest he should offend them , determines to pay it , and works a miracle to make peter to do it , mat. 17. 27. what shall we say to all this ? are these instances only to trace out an example of condescension in magistrates and governours to their inferiours ? or are they not most certainly as land-marks to all of what degree or condition soever to direct them how to steer their course , and behave themselves in order to peace ? let me appeal to the consciences of men , is it not plain from hence , that although i be perswaded such a certain rite is less commendable in it self , yet if it appear to be an instrument of accommodation , that it is therefore in that case best upon that account ? and that such things as are indifferent , or have no essential goodness of their own , become not indifferent but good , as they are useful or necessary to that end ? or if i am perswaded , that such an opinion is more true than that which is publickly received ( so long as the main doctrine of christianity is not in dispute ) i may not for all this conceal it , rather than disturb the church ? this was the counsel of the famous constantine for the preventing and silencing disputes at the council of nice , though the things in controversie there , were of a higher nature than ours are . but if any man be not satisfied with the judgement of so great and good a prince , let him go and learn what that of st. paul , rom. 14. 22. means , hast thou faith ? have it to thy self , and that before god. in short therefore , it will be no hypocritical tergiversation , no wrong either to our religion or to our consciences , if when the case shall so require , we change any phrase of speech , how fit soever in our apprehension , for one less fit , but more acceptable and current ; any rite or ceremony that we have a great kindness for , for one more grateful to others ; and that we may comply with the laws in being , so they be not palpably contrary to the scriptures or common reason , though we think better might be made in their room . and that according to the saying of the lord bacon , we may take counsel of the elder times what is best , but of the present times , for what as fittest . and in a word , that we part with all that which is no essential point of our religion , for charity , which is . 3. let us now for a conclusion of this chapter reflect back upon the aforementioned catalogue of things in difference , and see if they will not all appear to be of such a nature as we have hitherto supposed them , that is , such as may be fit to become a peace-offering , and sacrificed to the magistrate , the laws and the church . and that we shall be easily able to resolve of , by the help of these five following remarques . 1. that the things now scrupled in this church are such as were heretofore submitted to by the most leading men of those that now hereupon depart from it ; and if those things were in themselves lawful then , they cannot change their nature by time , and become unlawful now . it will not be replyed , that then they made no conscience of what they did , lest it should be suspected they do but pretend it now ; for he that confesses a guilt of the same kind , strengthens the suspicion of that whereof he is accused . but if it be said , they did it ignorantly then , and now having more light , cannot outface it : to this it will be as easie to answer , that the ingagements of interest and prejudice are as lyable to be suspected now , as ignorance heretofore ; especially if we consider , that there was no appearance of any extraordinary light breaking in , when our troubles and divisions broke out , but as soon as opportunity offered , and occasion invited , that is , when laws were laid asleep , and authority taken up with other cares , then presently without further deliberation , all these objections start up , and new models set up for themselves , which if they had been the effect of light and knowledge must have proceeded gradually in proportion to that , and increased by time and deliberation ; but this is so far from being the case , that it is scarce ( if at all ) possible to find any objection that is not much elder than he that makes it . 2. thanks be to god , some non-conformists daily come over to the church , and those not of the meanest character for ability or piety ; but let them bragg of any one if they can find him , that hath since the resetlement of the church at his majesties restauration apostatized to them . now they must be horribly uncharitable that can conclude , either all those that continue in the church ignorant , or those that return to it hypocritical ; and if they do not judge so , they confess the matters in difference to be not certainly evil , but that prejudice hath made them seem so . 3. that there are men of as clear understanding , as good life and as comfortable consciences in the society of this church as are any where else to be found ; and if so ( which impudence it self hath not the face to deny ) then there is no capital error in its constitution , since those three answer to the whole design of christianity ; and it can never be , that there should be danger that neither troubles the conscience with fears , nor displayes it self in a bad life , nor is discoverable by an honest heart and sound understanding . 4. the things objected against this church are but at most disputable matters , because all wise and good men are not agreed upon them . but that which is sub judice , and yet under dispute , cannot be called evil till the dispute is ended , and the decision made against it . 5. and lastly , the things scrupled in this church , are such as the like may be found and complained of in any church of the whole world , at least since the apostles times . now if these things be true , as i am confident they will appear upon impartial consideration , then are the matters of our difference such as i have supposed , namely , of no greater value , than that we may forgo our private opinion , phancy and custome in and concerning them , for the peace of the church . and if we resolve not to unite our selves to the church whilest there is any thing of this nature to discontent us , it is too much to be feared that peace will for ever be hid from our eyes . but to prevent that , let me here prevent my self in one thing that will fall in more opportunely hereafter , viz. that since there is no grand matter of religion concerned in the controversies between us , nor any violation of the laws of god in our complying with the laws of this society , and since either mahomet must go the mountain , or the mountain must come to mahomet , i. e. one side or other must yield , we will be perswaded to think it reasonable , that the subject should submit to the governour , and opinion give place to antient custome , and novelty to the laws in being . chap. iv. that those that find fault with the constitution of this church , will never be able to find out or agree upon a better . it was seasonable advice which a member of the long parliament is said to have propounded then when all were for pulling down , and desolation was called reformation ; that they should do well to let the old building stand till they had materials in readiness , and were agreed upon a model of a fabrick to be set up in the stead of what they destroyed . and not unlike was the gloss of the lord bacon upon the words of the prophet jeremy , chap. 6. 16. stand upon the wayes and inquire for the good way , &c. that is , saith he , inquire for a better way , but stand upon the old wayes till you have discovered it . and agreeably mr. selden , accuratius circumspiciendae viae omnes , de semitis antiquis consulendum , quae vero sit optima seligenda . and these sayings are not more valuable for their weight or elegancy , nor for the reputation of their authors , than considerable in our case . we confess generally the old way of the church of england to be right for the main , but certain circumstantials are uneasie to some of us , and they , till those are redrest , will proceed no further . but it 's reasonable then we should be able to agree upon and produce a better model , lest instead of having a new church , we have no church at all . for , first , it can never be thought by wise men that such a society as a church , can be conserved without some rites or other , forasmuch as no petty corporation or company can ; nor that god can be worshipped without all circumstance , at least by men , that have bodies , and are bound to glorifie him with their bodies as well as souls . 2. it is as plain , that neither any society can continue , or any publick worship be performed , if all ceremonies and circumstances , such as of time , place , persons and the like , be left indefinite and undetermined ; for who shall know whom to obey , whom to hear , where to assemble , or where to meet , if these be not defined ? 2. if therefore there must be some determination in circumstantials , it must be made either by god or man ; and whether god hath made any such determination in the case we will now consider ; and the rather because this is made a popular theme to declaim upon against the church , and jus divinum is boldly instamped upon those models that have been designed to supplant it . indeed in the old testament , so far as concerned the temple at jerusalem and the worship there to be performed , god was very particular in his directions . and we ( blind as we are ) may discern plain reason for so doing ; because both the one and the other , i mean the temple and the worship to be performed thereat , were mystical and figurative , and designed by typical representations to lead that people into some apprehension of those things that were not then plainly revealed , but were afterwards to be exhibited in the times of the gospel . now if it had been lawful for the jews to have innovated or made alterations in those things whereof they understood not the reasons , they must of necessity have mis-guided themselves , and god had lost the principal end of those institutions . for since ( as i said ) they had no sufficient and clear knowledge of the things typified , the change in the rites , ( which people ( so in the dark ) were likely to make , ) must of necessity have led them further beside the mark god aimed at ; as a copy the more removes it is from the original draught , is likely to have less of the life : and so the effect would have been , that by those alterations they would not have left themselves so much as the shadow to guide them to the knowledge of the substance or body . but in their synagogue worship it is very observable , that they had no such limits set them , nor no such punctual directions given them by divine revelation , but were wholly governed by prudence and the general reasons of religion ; insomuch that neither the very building of synagogues , nor any part of the worship there performed , had any divine law concerning it , in all the old testament : nor indeed was it needful there should , here being nothing symbolical ( as in the former ) but natural religion , which the notions they had of god , and the common sense of mankind was sufficient to guide them in . or at least , if those common rules should fall short in any respect , yet by any error of that kind , they could not deprive themselves of any farther advantage or discovery god intended them , as in the temple worship they might . now thus it is in the gospel ; the christian religion being a plain , easie , intelligible and rational way of serving god , it was not necessary that our saviour or his apostles should curiously order , or minutely describe what rites and circumstances should be used in it , but might safely enough leave those to prudence and expediency ; the general reason of so plain and natural a religion , being sufficient to secure the church against any capital mistake . and therefore he that reads the gospel without coloured spectacles , will find that our saviour made it his business to expound the law , to vindicate it from the corrupt glosses of the jews , to prescribe men the rules of true holiness and righteousness , to raise them to a noble and generous pitch , and set them an excellent copy of the divine life , and to encourage their endeavours after it , by revealing and demonstrating the judgement to come , and the rewards in another world ; and never went about the composure of laws either of civil or ecclesiastical policy . and for his apostles , they preached the gospel of the kingdom , and gave certain directions suited to the conditions of the times and places and people respectively , but never composed a standing ritual for all after-times ; which will be put beyond all dispute by this one observation , that several things instituted by the apostles in the primitive churches , and given in command in their sacred writings , their epistles , were intendded and so construed to be obliging only so long as circumstances should stand as then they did , and no longer . of this nature were the feasts of love , the holy kiss , the order of deaconesses ; which things with several other are no where , that i know of , now observed , nor is any man scrupled about the abrogation of them . which is a plain evidence , that the generality of christians ( where passion and prejudice do not mis-guide them ) acknowledge it to have been no design of the apostles to have strictly obliged men to a certain form of rituals . but besides all this , the religion god instituted amongst the jews , was only fitted to that people , and appropriate to that place and countrey , and intended to oblige no body else . it was contrived on purpose to distinguish them from all other people in the world , and therefore is called by the apostle the middle wall of partition , eph. 2. 14. and to the end that such separation and distance might last , the boundaries of their rituals must be immoveable . but the christian religion was to throw down all inclosures , to unite all the world under one head , and make of all nations one people , and therefore must be left with that freedome as to circumstantials , as that all nations , notwithstanding their several limits , divers customs and forms of government , might be capable of receiving it . for as our saviour tells us , his kingdom was not of this world , so he never intended that his religion should alter the bounds , or change the customes , or disturb the governments of people ; but only principle the hearts of men with true holiness and goodness , and so leave them to their distinct policies . and indeed it was one of the singular advantages of the christian religion , and that which made it fit to be the catholick religion ( that is , of all times , countreys and people ) that the external policy of it being undetermined , it reconciled it self to the condition and state of things where it came , as well as recommended it self to the minds of men by its reasonableness and goodness . hereto agrees the known saying of optatus millevitanus , respublica non est in ecclesia , sed ecclesia est in republica , that the church being contained in the civil society , conforms it self as to externals , to that which contains it . upon all which it is exceedingly evident , that it is very unreasonable to expect , that every ceremony made use of by christians should be found prescribed in the scripture or proved thence , and therefore those that expect to find such definitions in the new testament , do ( as they do too often in other cases , as i have noted heretofore ) bring an old testament spirit to the writings of the new , and jewish prejudices to the christian doctrine . and those that can be so fond as to perswade themselves they can find such prescriptions there , it is hard to say whether humour or weakness doth more betray it self in such pretence ; for they catch hold of such weak twigs as no body would do , but in desperation of other help , and they plead such obscure passages , as it is a wonder if prejudice it self can be contented with them . and in short , they can as little agree amongst themselves either in the proofs or the things to be proved , as they do with us . 4. if then there must be some determination of circumstance or no society , and god hath made no such determination , what remains , but that men must ? and then who fitter than our governours who best understand the civil policy , and what will suit therewith , and with the customs and inclinations of the people under their charge ? and when such determination is made , what should hinder us from obedience and conformity thereto , especially when the particulars so determined , ( as they are not enjoyned by scripture , so ) are not contrary to it , or forbidden by it ? i conclude therefore , whosoever shall go about to disturb a setled order , concluded on by good 〈◊〉 men , reverenced and admired by others , incorporated into the laws of the land , rivetted by custome , and that hath now given proof of it self by above an hundred years experience , for the sake of new and unpracticable notions , shall little consult the real advantage of the present generation , and less their own reputation for discretion with posterity . this occasion brings to my mind , the famous story of pacuvius calavius of capua : the people were all in a rage against their senate ; and would needs in a hurry have them all deposed , and have used other outrages to their persons . this wise plebeian shuts up the senators all together , and puts a guard upon them , and then coming to the people , tells them , all was in their power now , advises them to determine their several faces according to their demerits one by one . this they very readily hearkened to . but as they past a doom upon any one , he approves the sentence , but before the execution perswades them , to bethink themselves of another and better man to be in his room , since a senate they could not be without . but here the business stuck , as he had foreseen it would , the people who agreed unanimously against the old senator , could by no means accord who should succeed , one named this person and another that , but whosoever was named by one party , was rejected by another ; that in conclusion , as great a pique as they had conceived against the old senate , for want of agreement in better men to fill their places , they were constrained to continue them in . i only make this application of the story , that it is easie and obvious to find fault with things present , but not so to find better for the future . and till that can be done , 't is neither just to call any thing evil that is the best of its kind , nor done like wise men , to quarrel with a church for some infirmities which we know the worst of by long experience , lest thereby we come to have either none at all , or such an one as may give us cause sadly to repent our choice . chap. v. that god layes very little stress upon circumstantials in religion . to make that which we have hitherto discoursed the more clear and convictive , and to ease the minds of men of their scrupulosities and superstitious fears , let it be considered in the next place , that even then when god almighty did with the most punctuality prescribe the ceremonies and circumstantials of religion , he never laid such stress upon them , but that so long as the main of religion was provided for , and the substance of his institutions observed , alterations might be and were made in those lesser matters without his offence . and if this be made appear , it will tend to beget in men better notions of god , and better measures of religion , as well as dispose them to conformity to the church of england . for they will have no reason to think of god as a captious deity that watches advantages against his creatures , nor make religion a piece of nice scrupulosity , and consequently will neither swallow camels , nor strain at gnats , but serve god with the generosity of a free and a comfortable mind . now to this purpose it will not be unuseful , to take notice of a distinction mentioned by maimonides , that the jews acknowledge some things in their law to be primae intentionis , and some things secundae ; that there were some things god required for themselves , as being intrinsecally good , and that other things were only required for the sake of , and in order to , the former . the first kind that were essentially good , were also absolutely necessary , and never could be otherwise , such as we call moral duties . the latter kind were of so indifferent a nature , as that not only they might not have been commanded , but also having been commanded , they may in some cases not be a duty ; an instance whereof ( though the jews were a great while before they understood it , and soundly smarted for their ignorance ) is that maxim they have now generally received , periculum vitae dissolvit sabbatum . but the fullest instance of the kind , is that which is remembred by mr. selden in his book de jure naturali gentium , lib. 2. cap. 10. that in case of sickness a jew might not only eat such meats as were otherwise forbidden , but ( say they ) for the recovery of his health , or avoidance of any great danger , he might break any precept , save only those three great ones against idolatry , murder and incest . but these things come not home to my purpose , only i note them , to shew that that superstitious people had some general notice , that god did not so precisely animadvert in little matters , so the great were minded . that which i choose to insist upon for the evidencing of this observation , is the passeover , which was a great sacrament instituted by god himself upon weighty reasons , made a statute for ever throughout their generations , and the soul that observed it not was to be cut off from among his people , exod. 12. and in the eleventh verse of that chapter the most minute circumstances are defined , amongst other that they should eat the passeover with staves in their hands , shoos on their feet , and their loins girt ; by which expressions is plainly intimated ( and accordingly they understood and practised ) that they should eat it in the posture of standing . nevertheless it is well known , that when they were come into the land of canaan to setled habitations , they eat it sitting or lying according to the usual custome of feasting in those countreys . and this change continued all along till the times of our saviour , without any reproof from god , and our saviour himself conforms to them herein , and in the same posture eats the passeover with his disciples . now this is the rather observable , because whenas the posture enjoyned by god , was symbolical of the haste in which they went out of aegypt , they in the change aforesaid instituted a ceremony which was symbolical too , but quite of another matter , namely , of the rest and peace god had now given them in the good land of canaan . and all this alteration made upon prudential considerations , and the reason of the thing , without any warrant from god for their direction , or check for the change . let us take another instance ; though god had so carefully described the circumstances of the temple-worship ( as i have shewed before , and the especial reasons of so doing ) yet we find david distributing the priests into orders for the conveniency of their ministration , which might have been called an innovation in religion : but besides that , he institutes instrumental musick to be used in the worship of god without any commission from god ( that appears ) . and yet this novelty also was so far from incurring any reprehension , that it was thenceforward constantly retained and made use of . i might for the fuller evidence of this notion observe , that though god had with great solemnity instituted sacrifices as the means of propitiating his divine majesty towards sinful men , and had with great accuracy prescribed the laws thereof , yet he puts a great slight upon all of that nature , as a thing he regarded not in comparison with the substantial points of virtue and obedience . particularly , psal . 50. v. 8. i will not reprove thee for thy sacrifices , &c. v. 14. offer to god the sacrifices of righteousness . as if he had said , let me have these latter , and i shall not much complain for defect of the former . but especially micah 6. 7. will the lord be pleased with thousands of rams , or ten thousands of rivers of oyl , &c. but he hath shewed thee o man what is good , and what doth the lord thy god require of thee but to do justly , to love mercy , and to walk humbly with thy god. for a full explication of all which and several other passages of scripture to the same purpose , that aphorism so frequently made use of by our saviour upon several occasions will be very considerable , i will have mercy and not sacrifice . particularly matth. 12. when the pharisees who were mighty curious of little things , censured the disciples of our lord for violating the sabbath in their rubbing the ears of corn as they went through the fields and were hungry on that day , our saviour answers , that david did also break one of the ceremonial precepts in eating the shewbread , and v. 7. tells them , if they had known what that meaneth , i will have mercy and not sacrifice , they would not have condemned the innocent . where though it be sure enough , that god did not repeal his law of sacrificing by enjoyning mercy , yet it is sufficiently intimated , that god doth not only preser moral acts before ceremonial , but also doth make great allowances , limitations and exceptions in the one case and not in the other . for it is as if our saviour had said , had you censorious pharisees , understood either god or religion as ye might and ought to have done , ye would have known that so long as there is not contumacy and contempt in the neglect of those rituals , but the excuse of a just necessity , or the rational consideration of a greater good to preponderate the omission , god doth not impute it for a sin . and if this was the case and condition of things in the old testament , where god seemed so punctual in his prescriptions , so rigorous in his animadversions , and where the danger of erring capitally from the design of those institutions , by the least deviation from the line of divine revelation , was so great , as i have shewed before ; then certainly in the new testament , where the divine wisdom hath exprest far less concern for such little points , may the minds of men be secure from such superstitious fears . but i will give one instance out of the new testament also . when circumcision was abolished ( the distinction betwixt jew and gentile being taken away ) and all believers become the children of abraham ) and when the apostle st. paul had vehemently declaimed against the necessity , and proclaimed the danger of circumcision , as is obvious to any one that reads his epistles ; yet this same apostle , acts 16. 1. circumcises timothy , to the intent that thereby he might render himself and his ministry more acceptable to the jews . in which carriage of his he hath beyond all exception demonstrated to us , that all ceremonial appendages are perfectly subordinate , and ought to yield to the designs of peace , charity and edification , as the greater good . i will conclude this point with what the apostle concludes his discourse about eating or not eating of meats sacrificed to idols , rom. 14. which created as much dispute and scruple amongst weak christians then , as ceremonies do now . v. 17. he sayes , the kingdom of god , that is , the gospel , is not meat and drink , that is , consists not or layes little stress upon those nice and perplexing matters , but in righteousness , peace and joy : all the weight is laid upon the more substantial observances of a righteous and holy life , and a peaceable spirit and conversation . and adds a proof , v. 18. for he that in these things serveth christ is approved of god and accepted of men . chap. vi. that the magistrate hath authority to determine such externals of religion as are the matters of our disputes , and what deportment is due from christians towards him . having shewed in the former chapters , that god hath neither made any exact definition of religious circumstances , nor is , very curious about them , further than to secure the great things of christianity ; it follows , that then either those lesser must be determined by men , or not at all . it will therefore now be seasonable to inquire what authority and interest the magistrate hath in this affair . and although there want not those that chameleon like live upon the air of vulgar applause , and get themselves a reputation of extraordinary zeal by daring to censure the actions , and asperse the persons of magistrates , and with such persons , he that shall vindicate the just rights and authority of his superiours , shall hardly escape the reproach of flattery and time-serving ; yet being conscious both of the truth and importance of what i am to say , and of the sincerity of my intentions in so doing , i will deliver my self freely in these two points . 1. that the magistrate exceeds not his commission when he interposes for the determination of the circumstantials of religion . 2. that common prudence , christian charity and humility do all require of us to presume of the wisdom and reasonableness of such his determinations . the result of which two things will be , that it is much more our duty peaceably to comply with and obey them . 1. the former of these hath been so fully and substantially proved by the incomparable hugo grotius in a just discourse , and by a late eminent divine of this church , that it is enough to refer the reader to them ; yet because some person may perhaps read these papers , that will not take the pains , or hath not opportunity to read those larger discourses ( that yet would better compensate his labour ) i will therefore say these three things . 1. it is certain , the magistrate had once a power in the circumstantials of religion , and that in the old testament . david ( as i have shewed before ) altered some things and instituted others even in the temple-service it self . hezekiah without a scripture for it , broke the brazen serpent to pieces , though it was a symbolical ceremony of gods own institution : but besides this , he caused the passeover to be kept by all judah and israel on the second moneth , though it was not according to divine institution , but done by the advice of his council upon pious and prudential considerations , 2 chron. 30. 5. he appointed also the levites to kill the passeover , v. 17. which by gods appointment was to have been performed by the people themselves . and chap. 29. v. 34. he prefers the levites to assist the priests in killing the other sacrifices , which never before they were admitted to . many other instances might be brought out of the old testament to this purpose , but these sufficiently make it appear , that the best princes did not think they exceeded their own bounds , or intrenched upon god , when they prudently ordered such particulars ; and they are so far from having any blot laid upon their memories for these things , that they are recorded to their immortal honour . now since magistrates had once such a power , how came they to lose it , or be divested of it ? is it that god is more curious and jealous of every punctilio in his worship now , than he was heretofore ? that would be the most absurd supposition in the world , as we have sufficiently demonstrated . and he that without evident proof shall go about to deny them what christianity found them in possession of , shall do very bad offices to the religion he pretends such zeal for . for it would be a small encouragement to princes to entertain and countenance the christian religion , if it was told them , that the power which god had allowed them in the old testament , was now found too exorbitant , and therefore he had retrencht it in the gospel . would it not mightily move kings and princes to become nursing fathers to the church to hear this doctrine preached to them ? 2. the new testament is frequent in asserting the power of princes and magistrates , and requires all to be subject to them and obey them of what quality or condition soever , and no where excepts the case of religion ; therefore undoubtedly that is under their power , ( so far i mean as circumstantials and those things that god himself hath not defined ) for when god hath made them a general commission and made no exception of this kind , who shall put it upon them ? if they have not power in such matters of religion as we speak of , it 's manifest they have no magistracy or legislative power in religion at all . and then one would have expected the text should not have run absolutely and in general terms , let every soul be subject to the higher powers , but with this limitation , in things civil only ; or at least that some other scripture should have as plainly restrained them , as this and other impowers them . which since it is no where done , we wrong both our selves and them , to abridge them herein . besides that , when our saviour tells us , his kingdom is not of this world , he sufficiently intimates , that it was neither necessary that he should , and that consequently he had no intention to alter the forms of government , or revoke the authority governours were in possession of . 3. it is generally acknowledged ( and accordingly practised ) that fathers and governours of families have authority in matters of religion within their own families , at least so far as the case in hand . who doubts but the father or head of a family may prescribe what chapters shall be read , what prayers used , what times shall be set apart for devotion , what postures , whether kneeling or standing , and being uncovered , who shall officiate in his family , and in what habit , with innumerable others of a like nature ? do the children or servants use to require of him an express scripture to authorize his commands , and to warrant their conformity , or else they will not obey ? and if he in his private capacity and narrow sphere hath this authority , with what colour of reason , or with what modesty , can every private man deny his prince what he arrogates to himself ? one would reasonably think , that as civil government arose out of paternal , it should by inheritance challenge that authority it was born to ; and besides that , as it hath a larger sphere and a greater concern , so it should have due to it proportionably a greater latitude of authority . 2. if the magistrate may determine those matters , then not only christian charity and humility , but also common prudence require us to presume of the wisdom and reasonableness of his determinations , and much more to obey them . it is enough to warrant and require our obedience , that a thing is the command of our superiour , and not beyond the sphere of his authority ; but if he have not only law but reason on his side too , then it is both a sin and a shame to disobey . now humility requiring that we think meanly and modestly of our own reasons , charity that we judge favourably of anothers , and prudence that we think best of the magistrates ; all these together make it our duty not only to obey , but to do it with all chearfulness imaginable . it is as great as it is a common mistake , to think charity and compassion only due from governours to their inferiours in the frame and composure of their laws ; for it is also as due from inferiours towards them , and that they reciprocally make a fair and candid interpretation of their injunctions , and that they indispose not themselves nor others to obedience by irreverent censures of the abilities , and suspicions and jealousies of the ends and intentions of the law-makers . it was a saying of greg. nazianzen , well worthy of so wise and peceable a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that any man the more conscious he is to himself of his own honesty and invincible integrity , so much the less prone he is to entertain sinister suspicions of the intentions of others . christian simplicity , as it means no hurt , so it doth not easily suspect any ; and humility and modesty require , that men think others intend as wisely and as honestly as themselves . charity , ( saith the apostle ) hopeth all things , believeth all things , beareth all things . but it is the genius of an evil man to suspect every man means mischief , because he doth so himself : whereas a good man supposes every man intends well ( at least till the contrary appear ) because consulting his own breast he finds that he doth so . for its natural for all men to take measures by themselves , nor is it more reasonable that men should do as they would be done unto , than it is common and usual for men to presume that of others which they are privy to in their own bosoms . it was an ingenious repartee , that tertullian made to the pagans in his apology ; they accused the christians that in their nocturnal assemblies , they took a little child and sealed their confederacy by eating the flesh and drinking the blood of the harmless infant : but saith he , since you only suspect and never saw this done , either you could do such a horrid thing your selves , and then you are monstrously unnatural ; or you could not , and then you are as unreasonable to suspect that done by others , which you do not think possible to be done by your selves . there is nothing more frequent than for a silly man to suppose there are no other nor better reasons of things , than what obviously appear , because if there be other or better , he cannot reach them . on the contrary , a wise man , when the surface of things is weak and mean , alwayes imagines there is some better foundation at the bottom , because he knows that he himself would not be led by such weak confiderations as those are that appear . if therefore we would approve our selves either humble , or charitable , or wise , or good , there is no better argument to demonstrate any of these by , than the censures we make upon the actions and intentions of others . and if any where it be of importance to give such a testimony of our selves , and to proceed by such measures , it is in the case of the magistrate , not only for the common equity , but also upon the account of the dignity of his place as gods minister , and the usefulness and necessity of his office and ministry . is it fit , saith elihu , chap. 34. 18. to be said unto princes , ye are ungodly , or to rulers , ye are wicked ? is it tolerable to repute our governours dolts and ideots ? to suspect they have no sense of their duty , or to reproach their sanctions as tyrannical , superstitious or antichristian ? if i must put the best construction the case will bear , upon the actions of my equal or inferiour , will it become me to make the harshest interpretation of publick laws and the actions of my superiours ? it was an unhappy slip of a great and worthy person , whose name i will conceal , for the reverence i bear to his profession and worth , when reflecting upon the statute of the fifth year of queen elizabeth concering the jejunium cecilianum , or the wednesday-fast ; he calls it a law and no law , a meer contradiction , a piece of nonsence . that it must bind the conscience if it be a law , but the law-makers ( saith he ) declare it shall not bind the conscience , and so it is no law : with a great deal more to that purpose . now the words of the statute are these ; it is declared penal , if any man shall say , that this fast is injoyned upon any necessity for the saving of the soul or the service of god , otherwise than other political laws be . had that excellent person read and considered these words , they would have afforded him no colour for the aforesaid imputation ; for the law-makers do not declare , that this law shall not bind the conscience , but the contrary , that it shall as other political laws do : but they take care that the end and reason of the law may be understood , which was not religious but political ( for the maintenance of the wars ) i say that clause in the statute had not the least intention of limiting or declaring the obligation of the law , but only of preventing rumours of superstitious designs in the end and intentions of the law-makers . nor is there any other the least passage in the law that gives countenance to the reflections he makes either upon the law it self or the law-makers . and i note it only for this end , that we may observe how much more prone men are to pass censures , than to consider to the bottom , the true state of the things we pass sentence upon . but to let pass that as a meer over-sight , it is intolerable to hear the immodest clamours that are raised upon meer mistakes and surmises . men , it seems , think to recommend themselves as persons both of more than ordinary sagacity and also of singular purity of conscience by finding faults of this kind . whereas did they indeed consider either the divine image born by magistrates , or the great consequence of publick peace , and well weighed how much that depends upon publick reputation and reverence , they would certainly choose some other subject to serve those little ends by . the scripture calls the magistrates , masters of restraint , judges 18. 7. ( see the hebrew ) and as such they must needs be an eye-sore and grievance to all loose and exorbitant persons , and consequently it is mightily to their wish , that authority should lose its force , and laws their veneration , and thereby the sinews of all society be loosened , that so their extravagancies may be uncontrolled , and their vices indemnified . therefore by how much it is the interest of all evil men to have magistracy and laws in contempt , by so much is it the wisdom and concern of all sober and virtuous men to strengthen those hands that others would enfeeble , and support that reputation they would infringe and violate . and those that consider this , will not out of levity , wantonness or rashness , controll laws , or dispute with magistrates about smaller matters , lest they thereby render them unable to protect them in their greater and more important concerns . nos ipsius dei imperium in imperatoribus suspicimus , said tertullian in the name of the christians in his time . they then made their interpretation of authority and laws in favour of obedience and of the governour ; they did not , as st. james expresses it , instead of being doers of the law , make themselves judges of the law , and law-makers too . nor will it be either a foolish charity or a blind obedience , to permit our selves to the conduct of our superiours in those little matters we discourse of , since we have great reason to perswade our selves , that as those that stand higher than we , may see further , so those that are concerned for the whole may give a better judgement , than those that respect but a part . and that we our selves may as easily lye under prejudice as they ; and be as much transported with consideration of ease and liberty , as they may probably be suspected to be with ambition . for why may not they have a reason for their actions which either we cannot reach , or are not come to the knowledge of ? especially since that may be best for the whole , that is less commodious to us in particular ; and by being so , it is not made unlawful for him ( that hath the charge and oversight of the whole ) to command , nor warrantable for us to disobey . nulla lex satis commoda omnibus , id modò quaeritur si majori parti & in summum prodest , said cato in livy . besides ( as i have intimated before ) there are no less different capacities of mind than constitutions of body , and as great a difference in mens outward circumstances as in either of the former ; therefore neither can the reasons of laws be equally understood , nor the matter of laws or the things imposed be equally easie and accommodate to the practice of all men . and consequently those that would have the laws exactly fitted to their own humour , without respect to other men , imitate the barbarous custome of the infamous procrustes , who is said to have either rackt all those persons that fell into his hands , and stretcht them to his own size if they were too short , or cut them off to his own proportion , if they were too long : so these men would exercise the same cruelty themselves ; which they forbid the magistrate , and lay down a principle of equal severity towards others , as of fondness and indulgence to themselves . till we can reconcile the divers constitutions ( i say ) of mind and body , the several humours and contrary interests of all men to one standard , it will be impossible that the wisest constitutions imaginable , should prevent all scruple , or be alike acceptable to all parties . either therefore there must be no laws made , which must be the ruine of the whole , or one of the parties must be content upon the account of publick good , that their private interests or opinions be less complyed with : that is , since the laws cannot be fitted to every man , some men must fit and accommodate themselves to the laws . and this being resolved on , the only question remaining will be , on which of the parties this shall fall ; that is , which shall bend to the law. and the decision of this will be very easie ; for though on the one side self-love and favour to our own perswasion incline us to contend for the case and incouragement of our own way , yet christian charity on the other side , requires as great a condescension to our brethren . and if now the scales seem even , then certainly the consideration of the magistrate and laws in being will be of weight enough to turn the balance , and that humility and obedience our religion teaches will prevail with us to leave it to publick wisdom to decide between both parties . and then the result of all will be , that instead of prescribing to the magistrate what he shall determine , or disputing what he hath concluded on ; we shall compose our minds and order our circumstances to the more easie and cheerful complyance therewith . and call to mind the saying of paulus aemilius , who when several of his souldiers would be suggesting to him , their several models of management , vos gladios acuite , bids them whet their swords and be ready to execute what should be commanded them , but leave the management of affairs to him their general . chap. vii . wherein christian liberty consists ; and that it doth not discharge us from obedience to laws . all that we have hitherto discoursed of the power of the magistrate , some think may be avoided by pleading the magna charta of christian liberty contained in the gospel . it will therefore be necessary in the next place to consider the true notion and extent of that . that there is such a charter is out of doubt , the new testament frequently making mention of it , putting of us in mind of the gratitude we owe to him that purchased it for us , of the price it cost him , and requiring us to stand fast in the liberty wherewith christ hath made us free , gal. 5. 1. but what are the contents of it , is not so well agreed on ; and indeed it is too evident that few of those that contend so much for it , and plead it upon all occasions , know what it is , or wherein it consists . it was a smart answer of a spartan captive , who being exposed to sale in the market , and there askt ( as the manner was ) by one that came to buy slaves , quid sciret , what he was good for , what business he understood : answered , scio quid sit liberum esse , i know what belongs to freedom . had christian liberty been all along as well understood as talked of , the religion had obtained more reputation , the church more peace , states and kingdoms more security , and more souls had gone to heaven : but for want of this , men have committed as gross errors as that tully complains of clodius for , that he set up simulacrum meretricis tanagraeae , the image of a famous harlot for that of liberty . the gnosticks about the apostles times pleaded christian liberty , both on the behalf of their cowardly revolts from christianity in times of persecutition , and of their sensual debaucheries : as if the knowledge of the truth gave a priviledge neither to profess nor practise it , when either the one proved too incommodious to their secular interests , or the other too disgustful to their sensual inclinations . others , and they also in the first times of christianity , thought christian liberty had been a civil infranchisement , and had extended so far as to cancell all bonds of peoples subjection to their princes , or of servants to their masters ; and hereupon like the pretence of zeal amongst the jews ( in their degenerate times ) christian liberty was the passport of fugitive servants , and the pretext for outrages and rebellions . and this made it necessary for the apostles almost in all their writings to press obedience to superiours . a third sort of men have mistaken this gospel liberty to be a discharge from the obligation of the moral law , and have been so prodigiously absurd as to take the gospel to contain nothing else properly , but a publication of gods promises or decrees rather , and to require only a bare assent to them or belief of them , and that those promises are absolute and without any condition of our obedience , save only as that should reciprocally become us by way of gratitude , not that justification or salvation depended upon it . this is the doctrine of the antinomians or modern libertines , and is a perswasion fit to debauch the whole world , were it not that few men can be so unreasonable as to believe it , though they would . but it is so contrary to the very name and nature of a covenant , which the gospel is styled to be , so expresly contrary to the whole design of christian doctrine , and goes so cross to the very sense of every honest mind , that i shall not spend any more time or words about it . there is a fourth mistake , which ( though i will not say it is equally dangerous with any of the former , yet ) is mischievous enough and equally false . that though the bonds of civil subjection are not quite dissolved by the gospel , yet that all christians are discharged from the interpositions of the magistrate in affairs of religion , and that there he ought no further to intermeddle , than he can produce express warrant from scripture for his particular injunctions . but if notwithstanding the governour shall arrogate to himself a larger sphere of authority , and make any definitions in religion , or especially the matters of the first table , it is then and in that case not only lawful for a good christian to refuse obedience , but that it is his duty so to do , to withstand an invasion of his christian liberty , and an incorachment upon the prerogative of god. this is the mistake that is most rife amongst us , and which hath given occasion to much of the unhappiness of this age. it is not my work laboriously to confute this opinion , nor do i think many words necessary in the case , yet of the many absurd consequences let us note these following . 1. this opinion makes all civil government the most ticklish and uncertain , and the condition of magistrates the most servile and precarious , that can well be imagined ; forasmuch as there is scarcely any thing can fall under their care and cognizance , or capable to be made matter of law or injunction , but hath such affinity to , or connexion with religion , as to be sufficient ( upon this principle ) to raise a dispute of jurisdiction . so that the case between the civil laws and religion will be like the condition of affairs that often happens in those places where the supremacy of the pope and court of rome is received , there is a perpetual contention about bounds and limits of jurisdiction between the civil and ecclesiastical courts ; for whilest the civil judge goes about to take cognizance of the cause , the ecclesiastical will ( it may be ) challenge the person as belonging to his jurisdiction : or if the person be laick and alieni fort , yet it will go hard but the cause shall be found to have some connexion with religion , and so the ecclesiastical court either directly or in ordine ad spiritualia draws all matters to it . and not unlike was the state of affairs a long while together in the kingdom and church of scotland by virtue of this very perswasion : the prince or the state could enact nothing almost but the kirk-men found themselves grieved and religion concerned , and excommunication is denounced : the kirk on the other side make their decrees , and the civil power declares them null , and grants prohibitions , &c. he that will satisfie himself of the truth of these things and thereby convince himself of the mischief of the principle we are speaking of , let him read the judicious history of the church of scotland written by the most reverend arch-bishop spot swood : and he shall find that this unhappy notion raised and maintained for many years a bellum limitaneum , and that it is like the marches or bateable ground betwixt two bordering potentates , a scene of contention and a field of blood . whereas did we agree of certain limits , and make the magistrates power and province extend to all that which god hath not taken in by express law , both gods glory and the magistrates authority would be kept entire , and there would be neither cause nor room for controversie . 2. this opinion at once condemns all the states and kingdoms in the whole world of impiety and irreligion , forasmuch as there neither is , nor ever hath been any such constitution , as hath not had some laws of religion that could not be deduced particularly from the scriptures . and so he that is of this perswasion and will be true to it , is bound in conscience to be a rebel where-ever he lives . 3. it is an unreasonable fear , a meer melancholy jealousie , and express superstition instead of religion , to suspect that either the magistrate can offend in making , or the people in obeying such laws as ( though they are not expresly warranted , yet ) are no where forbidden by the scripture . for it is a supposition that a man may be a sinner , when yet he breaks no law , contrary to the express words of st. john , 1 ep. 3. 4. who defineth sin to be a transgression of a law. and as is the usual genius of all superstition , it mis-represents god as cruel and tyrannical , that can condemn men ex post sacto , for doing of that against which there was no law in being . but , 4. which is most observable , this doctrine instead of asserting christian liberty , in truth subverts it , and layes far more severe bonds upon the consciences of men than the very law of moses did . that was a yoke ( say the apostles , acts 15. 10. ) which neither we nor our fathers were able to bear , upon this account , especially , because it injoyned a great number of little observances , which by their multitude were hard to be remembred , by their nicety difficult to be observed , and by their meer positive nature , and having no essential goodness in themselves , had less power upon the consciences of men to awaken their care and diligence about them . it is manifest that law contained no precept that was in it self impossible to be performed , but because it is hard for the mind of man to attend to many things at once , especially if also the things in which his care and obedience is required be such , as are not enacted in his conscience , and when he can see no other reason of , or advantage by his obedience , but meerly his obedience , therefore was that law called impossible . now if a man were bound by the gospel to avoid all those particulars that were commanded by moses , it is plain , the servitude and the difficulty would be the same ; but if not only so , but he be also bound to avoid all that which the scripture is silent in , his obligation is infinite , and his servitude intolerable . for positives are determinate and definite , and so fall more easily within our care and attention : but negatives are infinite , and therefore such a yoke must be properly impossible . these mistakes therefore being removed , the true notion of christian liberty will best be understood , if we consider , that in the times of the old testament , the visible church of god was inclosed within a narrow pale , and none could be members of it , without submission to circumscision and the other rites of judaism . whence it came to pass , that at the first publication of the gospel , it was a riddle and an astonishment to the very apostles themselves , that the gentiles were to be taken into it . and when the effecting this was taken in hand , acts 15. 1. the jewish christians stood upon their priviledge , and would not admit the gentile converts into society , nor become of one body with them , unless they would be circumcised and keep the law. hereupon a council is called , and there the apostles find out a temper and middle way for both parts to meet in for the present , which was that the gentile converts should submit to the terms of proselytism at large or the precepts given to the sons of noah , as some understand the passage , or ( as is indubitable ) that they should comply with the jews in these three things , of abstaining from fornication , from things strangled , and from blood . and on the other side , the jewish converts should abate of their rigor , and not require of the gentiles the strict terms of compleat judaism . at which decision the gentile christians were transported with joy , rejoyced at the consolation , v. 31. for ( as i said ) till then , none could be of the same body with the jews in respect of visible church society , without circumcision and universal submission to the law of moses . this therefore was an expedient for the present , till the jews should be by degrees better instructed in the liberty of that christian religion they had lately received . but when the gospel was fully published , then the aforesaid inclosure is laid open , and all nations invited into the society of the church upon equal terms , neither party being bound to those nice laws of moses , nor any other but those plain and reasonable ones contained in the gospel , and such other ( not contradictory to them ) as publick wisdom , peace and charity should dictate and recommend . and to this purpose is the observation of eusebius in his praepaeratio evangelica , that christianity is nothing else but the old patriarchal religion revived , a restitution of that primitive simplicity and liberty that was before the law of moses , and that now there lyes no more bonds upon the consciences of christians , than did upon the antient patriarchs , saving those improvements our saviour hath made upon the law of nature , and those few positive institutions of his expresly set down in the gospel . and that men obeying these are at liberty to conform to whatsoever common reason and equity , or publick authority shall impose . and this discourse of eusebius is in effect the same with that of the apostle , rom. 4. and gal. 3. especially v. 19. where he puts this question , wherefore then served the law ? he answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was added , &c. it was a kind of interim , or like a parenthesis , which when it shall be left out , the former and latter parts joyn together again , without any interruption of the sence . that is , when this interim or temporary provision of the law shall be taken away , the primitive patriarchal religion and that brought in by our saviour shall seem to be of one piece , the latter beginning where the former ended . the contents then of the great charter purchased for us , and brought in by our lord jesus , are these ; that beside the freeing of us from the power and dominion of sin , which the law of moses could not do , and from the tyranny of sathan which the gentile world lay under till christ came ; i say , besides these ( which are no matters of our present dispute ) our christian infranchisement discharges us not only from a necessity of observing the mosaick law and rites of judaism , but further and especially sets our consciences at liberty to pursue our own reason , and to obey any laws of men that shall not contradict the express laws of the gospel . that we are as perfectly free as those were that lived before any scripture was written , as to all those things that are not determined in those scriptures ; and that within all that sphere we may without guilt or burden upon our consciences , serve all the interests of peace and order in the world . and consequently , that neither the magistrate need to fetch a particular warrant from the scripture to authorize his prescriptions , nor we an express licence thence to legitimate our respective obedience ; but the former may freely consult his own reason , common prudence and the interest of his government , and the latter their own peace and tranquillity . this is true and real freedom , when with a good and a quiet conscience we may conform our selves to the wisdom of our superiours , and the interests of society ; when i have a power in utramque , and may do or leave undone all those matters that are not defined in scripture , according as publick laws and the ends of all society shall require . and that this is the true notion of christian liberty will appear further by this , that the apostle in several of his epistles , but especially that to the romans , injoyns the christians in their scruples about eating or not eating of certain meats , and in the conduct of themselves in all such matters , to consult charity towards their weak brethren , the peace of the church , and their own edification ; that is , such principles of resolving scruples as before i described , and bids them not to apply themselves to any scripture , or to expect a determination of such questions thence . see rom. 14. 3 , 5 , 13 , 14 , 15 , 19. and chap. 15. v. 2 , &c. from whence these two things follow . 1. that christian liberty doth consist in a freedom in utramque , that is , that antecedently to the considerations of prudence , peace and charity , it is equally in the power of a christian to do or not do any or all those things that are not expresly forbidden by the holy scriptures : and that where the scripture is silent the conscience is free in the general , and only to be determined by those considerations . 2. that it is no infringement , but an exercise of this liberty , actually to be determined to that side towards which prudence or charity shall incline , though in the mean time the other side be in the general as lawful as that . hence it is that we find liberty and condescension or self-denyal joyned together by st. paul , gal. 5. 13. ye have been called unto liberty , only use not liberty as an occasion to the flesh , but by love serve one another ; and by st. peter , 1 ep. 2. 16. as free , yet not using your liberty as a cloke of maliciousness , but as the servants of god. which two places are so clear in themselves , as no commentary can make them more so , and so full to our purpose , that nothing further can reasonably be desired . and so these two points thus gained , will give abundant foundation for a third to be inferred from them , viz. that whatsoever is so free to me that i may do it or not do it , according as i shall be inclined by the consideration of brotherly charity and compassion , must of necessity be also as free to me to obey the magistrate and serve publick peace and order in , without either prostitution of my liberty , or violation of gods right and prerogative . for whatsoever i may do in compassion to my brothers infirmity , surely that i may much more do in reverence to gods ordinance , the lawful magistrate ; which is the point we have all this while drove at . chap. viii . of a tender conscience , what it is , and its priviledges . if pleading our charter of christian liberty will not give us a discharge from obedience to our superiours , whether in things sacred or civil , as i have proved it cannot , yet possibly the plea of a tender conscience may . this is thought to have not only a priviledge , but a kind of prerogative , to carry with it an exemption from all humane laws whatsoever , but especially ecclesiastical . it pretends to be gods peculiar , and exempt from any inferiour cognizance , like the monastick orders in the church of rome , which are immediately and only subject to the pope , so this to gods tribunal and none else : nay , it looks like a dictatorian authority , and seem to be legibus soluta . this ( they would make us believe ) can limit the magistrate , null laws , forbid execution , and which is yet more , change the very nature of things , and make that good and holy which was wicked and rebellious before . this can canonize any opinion , legitimate any action , warrant any extravagancy in the person that owns it . the man of a tender conscience may pass all guards ; all mounds and barrs that are set to confine others , must be open to him . he is a righteous man , and for him there is no law , no controllment , no punishment . the tenderness of his conscience is an inviolable sanctuary , and he that meddles with such a man , is a fighter against god. make use of the best arguments to convince him , discourse to him with the greatest evidence , he is not bound to hear you , his conscience is his priest , prophet and king too , he hangs and draws and all within himself ( as we say ; ) whatsoever he thinks can be no heresie , and whatsover he does can be no sin . unless therefore we can pull down this usurper , we must look for no magistracy , and except we discover the weakness and absurdity of this pretension , all endeavours of restoring uniformity in the church will be vain and useless . let us 1. therefore consider what conscience is in general , and then we shall better come to understand the grounds and strength of this mighty pretender : 2. what a tender conscience is ; 3. what priviledges or exemptions it may lay claim to . 1. what conscience is . and indeed the original of the mistake in this matter seems to lye here ; some have given such pompous and romantick descriptions of conscience , that they have beguiled men into an apprehension that it is far a mightier potentate than indeed it is . i have read of a vulgar person , who first having heard himself resembled to the prince for stature and complexion , and afterwards heightned up into the conceit by the flatteries of some and arts of others that had ends to serve by him , came at last to conceit himself to be the prince indeed , and gave sufficient trouble to the king in possession . men have spoken so magnificently of conscience , that divers have grown into a belief , that it was some ghost or spirit , and little thought it was nothing but their own inconsiderable selves . it is called a tutelar genius , a familiar , a domestick deity , a god within men , and at least gods vicegerent inthroned in our bosoms . now under these disguises men have been ready to fall down and worship themselves , and like the pagans , have given divine honours to their own passions ; but the least that could follow from such premises , was that the magistrate must strike sail to this admired numen . hence probably quakerism took its rise , the men of which way are generally a stubborn and incurable generation : bring scripture or reason or any authority against them , they slight all , and only appeal to the light within them , that mighty deity , that internal christ , their conscience . hence also it 's probable , that mischievous principle arose , that it is lawful to do evil that good may come of it , in spite of the apostle : and it is believed that for a good cause , and under a good intention ( that is , the perswasion of our conscience , ( especially if providence also smile upon our undertakings , and incourage us with hopes of success , ) that it is lawful for any man of what quality soever to set up for a reformer and turn the world upside down . nay ; so far have some been bewildred by these cloudy and misty descriptions , that whatsoever humour hath been predominant in their bodies , whatever passion of their mind , whatever prejudice of education , or interest , or profit , all this hath past for conscience , and under that name been uncontrollable . but now if such men would consider , and loved plain english , and to understand what they say , conscience is neither god , nor angel , nor spirit , nor any thing that will bear all that weight is thus laid upon it . but is plainly this and no more ; namely , it is a mans own mind or understanding under the distinct consideration of reflecting upon himself , his own actions and duty . when we take notice of things that do not concern us morally , then this notice is called understanding only , or mind , or opinion , or science , or some such name ; but when we consider whether a thing be good or evil morally , lawful or unlawful , that is , whether it be agreeable to such a rule of action or suitable to the end of eternal happiness , then we call this notice or reflection of our mind , conscience . now when we speak thus plainly , a great part of the aforesaid legendary conceits vanish ; for scarcely any man that sayes his conscience is incontrollable , will say his own opinion or reason is the ultimate rule of his actions : but will confess he may as a man err and be mistaken , and therefore hath need of a guid , or some law or light to direct him . therefore it is plain , that men deceive themselves with metaphors , with words and phrases . some man perhaps will say , that allowing conscience to be nothing but the mind of man as aforesaid , yet even so it is subject to no humane laws , forasmuch as no man can force me to think otherwise than i do , nor compell me to be of his opinion in the inward sence of my mind : my mind therefore or conscience is only obnoxious to god. but the answer to this is easie , that though it be true , that neither men can know my thoughts , nor put any constraint upon the free actings of my mind ; yet for all this , since my mind is not infallible , i may and must needs have something to guide my mind , in its judgement and determinations , and that is it which we call law ; and though this cannot force me to follow its direction , yet it morally obliges me , that is , it will be my sin if i do not . in short ; the most that mind or conscience can pretend to , is to be a judge , yet is it but such a judge as is subject to the laws , and they must guide it , as that guides the man , or otherwise its petty soveraignty that it pretends to , will not secure it from the wrath of the great soveraign of the world , by whom kings reign . but if it be further objected , that we are notwithstanding bound to obey the dictates of our mind or conscience before any law or command of any humane authority whatsoever , if they happen to interfere . i answer , it is true in things notoriously and plainly evil , and the reason is , ( not because my mind or conscience supersedes the law of the magistrate , but ) because some higher law of god or reason by which my conscience is guided , hath in that case made a nullity in the law of the magistrate ; for if my conscience have not the direction and warranty of such superiour law , the meer opinion of my mind or conscience will afford me no security , for where those are silent , there the law of the magistrate is the immediate rule of my conscience ; and then to oppose or contradict that , is to affront the publick tribunal with a private consistory , and to set my own opinion against gods institution . if yet it be further urged , that if after all my consideration of the reason of publick laws , i cannot satisfie my self of the lawfulness of the thing commanded , i must then govern my self by my conscience , and not by the law. i reply , that if the unlawfulness of the thing commanded is not as plain and visible , as the command of god for obeying authority is , my opinion or conscience will be no excuse to me , because i forsake a certain rule to follow an uncertain . but if after all endeavours of satisfying my self to obey the humane law , yet the thing commanded by the magistrate ( however innocent it may be in it self ) seems to me as plainly unlawful , as obedience is plainly a duty , i say this case is pittyable , and will make some abatement of the sin of disobedience , but doth not totally excuse it , much less make a nullity of the law. it cannot make the law null ; for that depends upon its own reasonableness and the authority enacting it , and not upon the conceptions of men . nor can it totally excuse from sin , for sin is the transgression of a law , according to the definition of the apostle . all therefore that can be allowed in the case is , that by reason of such a mans unhappy circumstances , his disobedience will then be only a sin of infirmity , which is pittyable amongst men upon consideration of common humanity , and is pardonable with god as other errors are upon a general repentance . 2. now let us proceed to consider what a tender conscience is , and how that will alter the case . and it is no more easie to find out what men mean by tenderness , than what they meant by conscience . doubtless when men speak of a tender conscience , they do not mean such an one as will endure no check or restraint , that like an unbroken horse will admit of no rein of government : nor yet a nice and phantastical conscience , that can brook nothing contrary to its own humour . these at the first view are plainly vitious and most of all need and deserve the restraint of laws , and to be inured to that they so stubbornly decline . nor yet on the other side , can tenderness be taken in the same latitude with a good conscience . every good man hath such a tenderness as to be afraid of sin , and to decline the occasions and temptations to it ; and it would be too arrogant and presumptuous for those that plead the tenderness of their consciences , to suppose themselves the only men that make conscience of what they do ; for then the contrary to a tender conscience must be a brawny and obdurate or stupid conscience : which it would be too contumelious to reproach all other men but themselves with . it remains then , that that which is meant by tenderness , is something betwixt these two ; namely , neither a steady well instructed , nor yet a sturdy and rebellious conscience , but a weak , unsetled and timorous one . and now having before resolved conscience in general to be nothing but the mind or practical understanding , a tender conscience will be nothing but either an ignorant or uninstructed mind , or a sickly , melancholy and superstitious understanding . and then to speak plainly , a man of a tender conscience is such a person , as being right and honest for the main , yet either through the weakness of his intellectuals or prejudices of his education , or through the melancholy of his constitution , doth not rightly understand his duty , and consequently is apt to doubt and scruple and fear where no fear is ; and by this mistake ( from the causes aforesaid ) renders those things evil to himself that are not so in themselves . now this being so , that a tender conscience is this and no more , a man will justly wonder whence it should come to pass , that either the pretence of such a conscience should be a matter of ambition as we see it is with some , and much more that it should be thought fit to give laws to the world as it seems to be the mind of others . however we grant it pittyable , but before we shew what priviledges it may claim , we will a little unfold more particularly the qualifications it must have to be able to sue out its priviledges . and in general i have said already , that such a person must be right and sincerely honest for the main . now of that he that pleads tender conscience , must give proof in these following instances . 1. he that pleads for compassion upon the account of his weakness , must be so ingenuous as willingly to submit himself to instruction , for he that scorns it , and thinks himself wiser than all the world besides , of all men hath the least right to make this plea. i do not see how he that hath the confidence to be a preacher to others , or a disputer for opinions , can pretend to the priviledges of that tenderness we speak of . for either a man owns himself an ignorant or a knowing man ; if he be an ignorant man , he ought not to take upon him to teach others , but to learn ; if he be a knowing man , he ought not to scruple , but to obey . 2. he that pretends tenderness of conscience , must make good his claim by being uniformly conscientious ; that is , making as much conscience in other things , as that he pleads exemption from . otherwise it will be but pharisaism , to strain at a gnat and swallow a camel. davids heart smote him when he cut off the skirt of saul 's garment , but it would never have been called tenderness of conscience in david , if at another time he should have attempted the life of saul . st. austin speaks of some that prescribed to themselves stricter limits of matrimony than the laws did , per mores non fiebat quod per leges licebat , & factum horrebatur licitum , ob vicinitatem illiciti . but then , they were severly holy men in all their conversation , otherwise this would have deserved no better esteem than superstition in them or worse . he that shall scruple a ceremony , and neglects an institution of christ , that dares not kneel at the sacrament , but dares neglect the communion , that scruples the observation of lent , but scruples not sensuality or lust , drunkenness or gluttony , that is afraid to eat blood , but not afraid to shed the blood of men , that will abstain from things strangled , but not from fornication : let such a man pretend what he will , he neither hath nor can plead the priviledges of a tender conscience . 3. he that is truly tender , if he cannot do all that he is commanded , will yet do all that he can . he will not make the breach wider , nor the distance greater than needs must , lest he should betray more of humour and stomach than conscience . he that cannot bow at the name of jesus , yet perhaps can stand up at the creed ; or if not that neither , yet probably he can be present at it . he that cannot kneel when he is required , may express so much reverence as to stand ; and he that is not satisfied in all the parts of the publick prayers , may possibly be able to come to church ; or if none of these , yet at least 4. he that cannot perform what the laws require of him , may forbear judging and censuring those that do . his conscience is a rule to himself , but doth not oblige him to pass severe censures upon all other men . it is a very proud conscience that will transcend its own province , and prescribe to all the world besides . if he be weak and ignorant , it is very unsuitable that he should carry himself as the only sagacious man , and make his mind the publick standard of truth and falshood , of good and evil . for in so doing he contradicts himself , pleads ignorance and pretends knowledge , would be dealt with as the most weak , but deals by others as if he was the most strong and skilful . the man of a tender conscience finds it enough to rule and judge his own actions , but leaves other men to their own masters . he is so modest upon the sense of his own defects , and consequently so charitable as to think other men may know a reason of that he is not satisfied in . but they that must erect a judicature for all those that differ from them , and arraign them of superstition or popery , that are not of their own mind , shall sooner convict themselves of pride and pragmaticalness , than give proof of any true tenderness of conscience . 5. the truly tender conscience will freely part with money and whatever else uses to be valuable of that kind to preserve its own innocency and peace , and is far from the humour of pretending conscience to advance his gain , or excuse his purse . if such a man cannot conform to the laws , yet he can pay the penalty ; if he cannot go to church , he can pay his tythes : otherwise it is his money he is tender of , and not his conscience ; his god is his gain , and his profit his conscience . he that comes up to these five points of honesty , may be heard in his plea of tenderness , and no man else . and now i will in the last place shew what consideration is to be had of such a case , and that in these three particulars . 1. every private christian is bound in charity and compassion towards such a man , to deny himself of some part of his liberty , to please and to gain him . that is , in those things that are the matter of no law , but left free and undeterminate , there the rule of the apostle takes place , rom. 15. 1 , 2. we that are strong , ought to bear the infirmities of the weak , and not to please our selves . and let every one of us please his neighbour for his good to edification . i say , in such things as are not the matter of any law , for i may not do evil that good may come of it ; i must not break either the laws of god or man out of an humour of complaisance to my brother , for this were as we say , to rob peter to pay paul , or to commit theft or sacriledge , that i may give alms. but in such things , as both the laws of god and man have left me at liberty , and at my own dispose , i may then justly and ought in charity to consider his weakness , rather than use my own strength ; and ought not to walk over rocks and precipices , where i know the infirmity of others is such that they cannot follow me . for though my own strength would bear me up , yet it were very charitable to descend from that height which i know others cannot climb up to without giddiness . to do all that i may do without danger to my self , and not at all to regard what othes can comply with , or to use my own liberty to the offence of others , is to be unchristian and uncharitable . it is to surfeit of my own abundance when my brother is in want . and in this sense only are we to understand all these discourses of the apostle about scandal and offence . in those times the magistrate being pagan , took no care of the church , nor had passed any laws concerning the manage of the christian religion ; therefore whatsoever god had left free and undetermined , was so still : so that the christians had a great deal of scope and room for mutual condescension , and accordingly the apostle exhorts them , that in all that materia libera , they should by love serve one another . and with great equity ; for he that will provoke his brother to sin , by doing that which he himself can omit without sin , is guilty of sin in so doing . but the case is quite otherwise when there is a law in being ; for if my brother will be offended , unless i break a law to comply with him , in that case charity begins at home , as we say , i must look to my self first , and if he take offence , he doth take it where it is not given , for i do but my duty . and as i may and must give alms of what is my own , and what i can spare from my own occasions , but am neither bound to deprive my self of necessaries , that i may serve any mans needs , nor much less to rob another of his right , that i may furnish him that wants ; so the same charity requires that in all those cases where no law of god or man hath restrained my liberty , i there consider the infirmity of a another , rather than the pleasing of my self . and that this is it which st. paul meant in all those passages , appears by consideration of the instance he gives in himself , and wherewith he concludes the argument , 1 cor. 8. 13. wherefore if meat make my brother to offend , i will eat no flesh while the world stands . the eating of flesh was under no law , and consequently he should not offend if he forbore it , therefore he resolves that he would abridge himself of his own liberty , rather than offend another . 2. it becomes the wisdom and compassion of a christian magistrate so far to consider the satisfaction of peoples minds as well as the peace and safety of his dominions , as not to make those things the matter of his laws which he foresees mens weakness will make them boggle at : unless there be weighty reasons on the other hand to counterballance that consideration . such as , that the things which some scruple , are nevertheless necessary to government , or grateful to a greater or more considerable part of his subjects . if without these considerations he shall however constitute such laws , i will not say such laws are therefore null , ( for the weakness of people doth not take away his power ) but i will say they are unkind and ungracious . but those considerations being supposed , that is , if such constitutions as are apt to be scrupled by some , be yet either necessary to government , or very grateful to the more considerable part of his subjects , he hath then no obligation upon him to consider the offence of a few , but the good and safety of the whole . yet when those interests are secured , there is great scope for his compassion , and consequently it is the duty of a good magistrate ( as of a good shepherd ) to drive as the cattle can go . 3. if it shall be found necessary upon the considerations before intimated , or any the like , to make such things matter of law that were before indifferent in themselves , and which being so made , are likely to be scrupled by those who ought to obey ; it becomes a christian magistrate who considers he governs men and not beasts , to afford means of instruction to such weak and scrupulous persons , and competent time for those instructions to take place , and in the mean time to suspend rigorous executions . for it is not in mens power to believe what they list , much less what others would have them : and it hath alwayes been found that force without instruction hath been prevalent only upon the worst of men , and set the more conscientious farther off by prejudice . but after such instruction afforded and time allowed , if then such persons be not rightly informed and satisfied , yet the magistrate is unblameable , for he commands but what is reasonable in it self , and he hath done what lay in him , that mens judgements might be convinced , and conscience quieted . it is very observable that in the council held by the apostles at jerusalem , acts 15. of which i have sometimes made mention , whilst there was hopes of gaining the jews to christianity , and until they had time to be sufficiently instructed in it if they would , for so long time the apostles used them with great tenderness , and as it appears made that decree in complyance with them , whereby they abridged the gentiles of the exercise of a considerable part of their christian liberty in meer condescension to the jews : but after such time as the jews might have been sufficiently instructed , but remained incurable and obstinate , then this indulgence grew into desuetude , and the gentiles resumed their due liberty . from the same consideration was it that st. paul ( as i also observed before ) practised circumcision in the case of timothy , which he otherwise declared useless and dangerous . and again upon the same grounds did the apostolical canons enjoyn the observation of the jewish sabbath as well as the lords day , and several other things were both acted by private christians , and decreed by the authority of councils in favour of the jews , till they appeared no longer pittiably weak and ignorant , but contumacious and intractable . and as the elder christians did by the jews , so seems the great constantine to have done by the pagans ; he considered that those that had beèn all their life-time kept in the darkness of gentilism , could not presently bear so great a light as christianity . therefore though he zealously recommended it , yet he did not presently make it penal not to be a christian , but for a time gave every one leave to be of what religion he would , to choose his own god and his own way of worship . in the mean time care was taken , that all should have opportunity of understanding the truth if they would , which when they had enjoyed for a competent time , he then requires all the roman empire to imbrace christianity . this last instance i confess fits not the very matter we have in hand , which is touching things in their own nature indifferent : but it agrees with the general reason of proceeding , which is sufficient to my purpose . but now after all this , if people will not be instructed , but shall be so ridiculous as to pride themselves in their folly , and glory to continue weak , when they may be strong , that is , will affect ignorance , to countenance disobedience , i see no obligation upon the magistrate either to forbear to make or execute such laws as he apprehends for the good of his government , as i said before . and so i hope i have cleared this point , that though a tender conscience hath its priviledges , yet it hath not such a prerogative as to null the laws , or suspend the power of the magistrate in the sphere of religion . and therefore this pretence will be no longer an excuse for mens non-conformity to the laws and church of england . chap. ix . the great dishonour that disobedience to laws and magistrates , and the distractions of government do to any profession of religion whatsoever . having , as i think , sufficiently demonstrated the sin and mischiefs of schism , and evacuated all the excuses and palliations of it from the plea of christian liberty or the pretence of tender conscience , i cannot see what should remain able to perpetuate our distractions , unless it be a point of honour , that some think themselves obliged to persevere , because they have begun : a humour like that tull notes and taxes in the stoicks , that when arguments failed them , constancy supplyed that defect , and that they were not deserted of their courage , when they were destitute of reason . it is , i confess , too common with men , to the intent that they may not seem to have had a bad and indefensible cause at first , they will indeavour to give it reputation by the courage and constancy of the defendants , whereby they hope to gain one of these points , that either by victory they shall have it adjudged to them , or at least extort honourable conditions to lay down arms , which is a kind of parting stakes . hereupon it is far more easie to convince men , than to satisfie them , because at last it comes to be a contention of honour and spirit , and not a debate of truth . they say , nothing subdues english spirits but cession and condescension ; yield them a little , and they will in bravery and generosity , give you up all the rest : but if you continue to contend , they will fight , not because it 's either hopeful or necessary , neither because they can reasonably hope to obtain the victory , nor because they must be ruined if they do not , but because they cannot brook the dishonour of being vanquisht . honour is a kind of gentile conscience , and tender like that too . and i confess , though it be a very virtuous , yet it is no very easie thing , to come about perfectly , to change ones course , and to proclaim ones self to have been in the wrong before , to forgo a mans opinion and his reputation together , wholly to yield up the cause we have long contended for , without any conditions to salve our honour , without abatement , qualification or comprehension . for though wise men will censure our obstinacy if we persist , yet the multitude will reproach us with levity and cowardize if we retreat . and though many a man could contentedly give up himself to the instruction of the few , yet to be exposed to the contumelies of the vulgar is harsh and uneasie . this consideration hath , i acknowledge , a great deal of rhetorick , and i doubt prevails with not a few in our present case . i will therefore endeavour to shew the unreasonableness of it in these two points . 1. i affirm , that it is no real dishonour , but a manly generosity and a christian virtue to change our minds upon mature deliberation , and the evidence of better reason . indeed to change we know not why , or meerly because we are weary of old things , is a vitious levity ; or upon new interests to espouse new perswasions , is base and unworthy either of a christian or a man : yet on the other side , obstinately to maintain whatever we have asserted , is as far from christian stability and perseverance , as it is from ingenuity . that very temper which our saviour requires in his disciples , and which is the preparatory disposition to the entertainment of christianity , especially consists in a simplicity of mind ; and an indifferency to comply with whatsoever shall best recommend it self to our faculties . and whosoever is not of this disposition , it was meerly by chance that he became a christian ; or whatsoever opinions he hath better than any other man , nothing is owing to his virtue , but his fortune ; and he is not the better man , but had the happier education . for since no man is infallible , nor hath an intuitive knowledge of things , he must either make himself a meer machine to be filled and moved by others , and receive without discrimination whatsoever is instilled into him by others , that doth not think it becomes him to leave room for better reasons , and further light in all such matters as we speak of , and where almighty god hath not once for all expresly delivered himself . and those are not only the most ingenuous men , but ordinarily the most useful also , that are what they are , not by instinct and the prejudices of education , but by conviction and argument . in short , he that resolves never to change his opinion , nor hopes to be wiser than he is , either will be alwayes a fool , or hath the fortune of such an one , or both . now then , he that seeing reason to incline him to take new measures , shall yet upon secular considerations think fit not to own a change , may have the reputation of a cunning man , but never of an honest , and shall lose more in the judgement of wise men , than he shall gain with the vulgar . 2. epecially let it be considered , how much the honour of our religion is of more value than our personal reputation , and how much that is concerned in the peaceable and obedient temper of all those that pretend to it ; and withal , what it suffers in defect of this : and surely a due sense of these things will have such weight with all those that are sincerely christian , as to depress and keep down the turgency of our phancy and vain glory . it was an effectual course haman took , esther 3. 8. ( and he had wit in his malice , ) when he designing to ruine the whole church of the jews , first undermines the reputation of their profession , delates their religion as not fit for the protection of the prince , and that it contained laws contrary to all people , and that they would not obey the kings laws . there is nothing casts so indeleble a blemish upon religion as when the professors of it are turbulent , unperswadable , ungovernable . when that which should strengthen the hands of the magistrate , shall weaken them , when that which should ease his care and save the labour of his animadversions , shall it self awaken and raise his jealousie ; when that which should enact his laws in the very consciences of men , shall pretend to abrogate or dispense with them ; when men shall smite and break the two tables one against another , and put other limitations and conditions upon princes than god hath , and pretend a revocation of the broad seal of civil authority by the privy signet of religion : whereever this is done , that prince or magistrate had need be a very devout man indeed , that casts a benign aspect upon that profession which hath so malignant an influence upon his government . and all considering men will with great reason doubt , whether that religion be of god that gives such trouble to his vicegerent , and whether that will carry men to heaven hereafter , that makes tumults , confusions and a hell upon earth . but i have said so much to this business heretofore , when i considered the mischiefs of schism , that i shall need to say the less now . only let me observe , that the more raised and elevated any religion pretends to be , the more it professes a contempt of this world , the more it speaks of patience , contentation , humility , and the more it glories in the hopes of another world , still the more horribly absurd and contradictious will it be , that this should give countenance to disobedience and disturbance of government . i have also noted before , that it was the great advantage christianity had for the planting it self in the world , that it disturbed no setled form , made no noise or commotion , but fell like the dew of heaven upon a fleece of wooll . our saviour himself was so careful of giving offence , that he not only gave no jealousie to those in possession of the government , but also abridged his own liberty , rather than he would seem to retrench their power . st. paul when he was accused by an eloquent orator tertullus , acts 24. 5. as a mover of sedition , doth with equal eloquence disprove the charge , and detest the crime . and that the generality of christians were of the same temper and spirit , tertullian gives ample testimony . externi sumus , & vestra omnia implevimus , urbes , insulas , castella , municipia , castra ipsa , tribus , decurias , palatium , senatum , forum , &c. cui bello non idenei , &c. apol. c. 37. we want , saith he , neither numbers , nor leaders , nor spirit , to inable us for any attempt ; but that we have learnt to suffer ill , and not to do it , to obey and submit , not to contend with our rulers . and ammianus marcellinus , a pagan souldier in julian's army , and therefore the more undeniable witness in the case , gives this short description of the christian religion , nil nisi justum suadet & lene : it is , saith he , compounded of nothing but mildness and innocency . it makes men just and honest , it fills mens hearts with virtuous principles , but not their heads with troublesome niceties ; it teaches men not to be troublers of the world , but to go quietly and inoffensively through it , with as little noise and provocation as is possible , and so to arrive at eternal rest and peace in heaven . and as this is the known glory of christianity in general , so it was peculiarly of the english reformation in particular , as i shewed before . it was brought in by the prince , not by the rout of people ; it was establisht orderly by law , did not force its way by popular tumult , and was truly what it ought to be , a revival of primitive purity and simplicity . and it is infinite pity , that its glory should afterwards be stained by the insolence and impatience of those that pretend to it . it is a great blot in the writings of mr. calvin , that after he had discoursed rarely well of the power of princes and the duty of subjects , in the last chapter of his institutions and the one and thirtieth paragraph , he undoes all again with an unhappy exception , in these words , de privatis hominibus semper loquor : a passage of that ill aspect upon government , that it is suspected by some , and not altogether without cause , that most of the confusions of kingdoms which have happened since , and especially the troubles of this nation , have received incouragement , if not taken rise from thence . but whether that be so or no , it is certain that it hath furnisht the papists with a recrimination upon the protestant doctrine , when we have charged theirs as blowing a trumpet to sedition and rebellion . and though the true protestant doctrine be as innocent , as theirs is guilty in this kind , yet if it can be objected against us , that our churches are alwayes infested with divisions , and the states under which we live , imbroyled in troubles , we have reason to be concerned , forasmuch as we have no reason to expect that our adversaries will be so just or charitable , as to distinguish betwixt the faults of the doctrine and the miscarriages of those that profess it , but will be sure to involve both in the dishonour . for it cannot be , but that either the seed must be very bad , that brings forth such fruit , or the soil very corrupt , that makes good seed so degenerate ; that is , either the religion must be very faulty , that fills men generally with so bad principles , or at least , the men must be extreamly evil , that debauch good doctrine . and whether soever of these two things be concluded on , ( as it is certain one must and both may ) we ill consult either for our selves or our profession that by our divisions , disputes , turbulencies and disobedience , make the aforesaid dilemma inevitable . and all the wit and courage we shew in defending our private opinions , and maintaining our several parties , when the common cause and interest is by this means rendred odious and contemptible , is but like the foolish sollicitude of him that shall be adorning his private cabin , when the ship is sinking . and those men have little cause to triumph in their particular successes , who lose to a common enemy whatever they gain upon one another . chap. x. the danger by our distractions and divisions . if neither the consideration of the sin of schism , nor of the dishonour to our religion by our divisions will prevail to unite us , yet perhaps the apprehension of danger may . it was observed of old , that the conquest of this island by the romans was facilitated by the intestine divisions of the inhabitants , and said , dum singuli pugnant universi vincuntur ; whereas had they consulted in common , and made a joynt defence , they had doubtless either preserved their liberty , or at least sold it at a dearer rate . and we have too great cause to fear the religions interests of this nation now , may be endangered upon the same point that the civil were lost then ; i mean , that whilest we contend with one another , and with our rulers about little things , we lose the main , and by the opportunity of our divisions and subdivisions , a common enemy break in upon us . it is certain , that no advantage can more encourage the attempt or befriend the designs of our adversaries , than the present condition of our affairs ; and therefore unless we could be so fond as to perswade our selves we have no enemies , or so mad as to think them as secure and supine as our selves , it must be unreasonable presumption to think our selves safe in this distracted condition . but because it is observed of englishmen , that they generally ( as conscious to themselves of their own undaunted courage in encounting dangers ) are less vigilant against the approaches of them , i shall therefore for a conclusion , rather hazard the being accounted timorous my self , than that others should be secure and so surprized , and endeavour to unite the minds of all true protestants of this kingdom , by representing the joynt danger by a threefold enemy ready to attacque them , viz. atheism , popery , fanaticism . 1. atheism . he that hath not observed the prodigious growth and progress of this monster in this last age , and what confidence it is arrived at above the proportion of former times , either hath lived to little purpose , having made no observation of what hath past by him , or is intolerably overweening to some private opinion . heretofore it was only the fool that said there was no god ; but now this name atheist , speaks a wit and a man of more than ordinary sagacity : and those that were either so foolish or so abandoned of all reason and goodness as to doubt whether there was a god or no , yet were not so immodest as to profess their infidelity , as the psalmist expresses it , they said in their heart there was no god , but made it not an hypothesis or a profest tenet . time was , that only some hated villain , some man of abject-spirit and desperate fortunes was thought capable of such black impressions , and that nothing but the brawniness of mens consciences or the hopelesness of their condition could betray them to but the suspicious of such a thing ; and those that had any taint of it , the light , and were only to be found in gaols and brothel-houses : now the atheist is become a gallant , an hector , and this uncircumcised philistin appears armed , and defies the armies of israel . the general contempt that such men lay under was such , that heretofore they were not thought fit to live in a common-wealth , but now they have gotten such heart as to think themselves the only fit persons to prescribe laws and models of government . it is not uneasie to unfold all the causes that have concurred to the unhappy growth of this extream evil ; nor is it necessary that i should now undertake it : yet i presume i shall easily obtain the readers pardon if i gratifie my own and his curiosity so far as to make a little digression to observe the motion of so unusual and prodigious a phaenomenon . and in the first place it is an observation of the lord bacon's , that superstition in the foregoing age , usually becomes atheism in the succeeding generation . and so it is likely the seeds were sown in the late times , though the unhappy fruit appears but now . for when witty men shall observe that the generality of those that pretend to the highest pitch of religion , do either represent god almighty so incredibly and contrary to the natural notions men have of him , or religion so apishly and ridiculously ( as is the genius of superstition to do ) it will be very ready and easie to them to conclude , there is no reality either in the one or the other : especially if those happen to make the observation , whose vicious and desperate courses have made it become their interest that there should be no such things . when men shall see the most absurd propositions , and such as they are sure cannot be true , received with the same credulity , and recommended and contended for with the same zeal that the most certain and most essential points of religion are or should be , what can be more natural , than to think those things alike true , that are alike imbraced and have equal stress laid upon them ? and then the result is plain , that seeing some are notoriously false , therefore it seems more than probable to them that the rest are so too . it is in this case as in the hearing of civil causes , when it appears to the judges , that there is false play made use of and some suborned witnesses brought to give evidence , they are hereby prejudiced against the rest . and ( which is further considerable ) it is very probable that those very men that were formerly sunk into the mire of the aforesaid superstitions , may afterwards when they happen to emerge out of their delusions , make up a considerable part of the atheists themselves . for by the same reason we gave before , these men finding themselves cheated and imposed upon even in these very points that they were as confident of , as of the articles of the creed , grow hence to suspect even them too , forasmuch as with them it hath no better foundation than the things that now are apparently false : and thus from too large and prodigious a creed they come to have no faith at all . when they discover that they believed many things without ground , they think now they have ground to believe nothing , and from fierce and hot bigots , become cold scepticks and atheists . in the second place i suspect the lewd practices that have gone under the cloak and countenance of religion , have had a great hand in this mischief also . that not only the prodigious faith , but the monstrous life of some great pretenders to religion hath made men scorn and abhorr the very notion of it . when not only mens ridiculous follies , but also their vices , their pride , and passion , and rancour shall be father'd upon the spirit of god ( as we know when and where such things have been done ) when men shall seek god for all the villanies they are resolved to commit , when they make long prayers to devour widows houses , and proclaim a fast that they may kill and take possession ; when religion shall be prostituted to all bad designs , and in nomine domini incipit omne malum : when , i say , the most specious profession is a cloke for the vilest knavery ; it cannot be much wondered if such men as i described before , be inclined by these things to think there is no reality in any of the discourses of god and religion . for as , if a man were to observe whether the sun was risen upon the hemisphere , he would direct his eyes to the tops of mountains , expecting to see him displaying his beams first upon them that are nearest heaven : so a man would think if there were any such thing as religion and a sense of divinity amongst men , it should be found amongst those that have alwayes god in their mouths , and such a garb of religion upon them . but if he find himself disappointed here , and that these men that pretend so high , have as great sensualities , passions , covetousness , malice as other men , he will despair of finding it any where , and conclude with brutus , o virtus , quaesivi te ut rem , sed tantùm merum nomen es , that there is no such thing at all . 3. to the aforesaid causes we may well add the perpetual janglings and disputes between professors of religion , as not only making religion unlovely , but even calling it wholly into question . when so many shall tell us there is such a place and state as heaven and a world to come , but every one tells us a several way thither ; witty men who know that all cannot be true , but all may be false , think it not comporting with their discretion to take the pains of the journey , till the guides shall be agreed of the way . the disagreement of the two rank elders in their testimony against susannah's chastity , whilest one said the fault was done under one kind of tree and the other under another , discovered her innocency and their hypocrisie . it is true indeed , there may and must be diversities of apprehensions in several points of christianity , whilest men are of different capacities , and this need not , nor if things be modestly carryed , will give any just advantage to the atheist . but when every private opinion is made necessary to salvation , and men pronounce damnation against one another upon every little diversity , when they make as many religions as there are opinions , and as many wayes to heaven , as there are notions amongst men , it cannot be hoped , but that the cold sceptick should be incouraged in his neutrality . 4. but if to all these we consider with what rancour and malice the several parties prosecute one another , what odious and defamatory libels , and bitter invectives they write one against another , wherein all the secret follies of each party are blazed and published , all the errors aggravated , all the opinions racked to confess blasphemy in their owners and defenders ; one party said to make god a tyrant , the other to deny his wisdom , or soveraignty ; the one side accused of idolatry , the other of rebellion : he , i say , that considers how usual all this is , and how ready all those that have no good mind to religion are to catch up the darts that each of the parties cast at each other , and make use of them against both , and with what seeming reason they conclude , that the confession of the parties against each other , and their mutual impeachments of each other should argue the guilt of both , and observes that all the defamatory sermons and libels that men write in heat and passion against each other , ( wherein they charge folly , blasphemy and nonsense upon each other reciprocally ) at last rebound or are retorted upon the wheel of religion , cannot be altogether to seek of the rise of the atheism of this age. but whether these be the principal causes of the great appearance which atheism makes in this age above the proportion of other times , or whether there be other of a more latent and malignant influence , i shall not further enquire at present , since it is manifest , that the matter of fact is true , and that being so , the danger to religion cannot be obscure . we have reason therefore better to govern our passions and lay aside our animosities for the future , and to unite our forces in an uniform order of religion against this common enemy , lest the gravity and piety of this nation end in buffoonry , and our best heat and spirits being spent upon one another , or against our governours , the mortal symptome of a cold clammy stupid atheism succeed . 2. popery , is another hannibal ad portas , an enemy that watches but till our divisions shall open the gates to him . i hope i need not exaggerate the formidableness of popery to those that remember either eighteen thousand souls dispatcht out of the world by the hands of the common hangman in about three years time in the low countreyes under the government of the duke of alva , or the french massacre , or queen maries reign in england , or the gunpowder treason . there was a clause in our litany in henry the eighths and edward the sixths time , from the tyranny of the bishop of rome and his detestable enormities , good lord deliver us ; and upon what reasons soever it was since left out , it was not certainly , because either their errors are less enormous , or their spirits less cruel ; but god forbid , that because they at present hide their teeth , we should think they cannot or will not bite , for if we should be so good natur'd as to warm this snake in our bosomes that now pretends to have neither power nor will to hurt us , i doubt we should quickly find it to resume its malice and poison together with its warmth and strength . if any one shall be so hardy as to apprehend there is no danger of its return in this nation , i pray god his foresight be as great as his courage ; but he that considers the following circumstances will think it adviseable not to be over secure . for , 1. it is not with this party as with any other sect whatsoever , these have a forreign head and great interests abroad , the pope and all the popish princes to unite , to direct , to animate and imploy them , which must needs render them very dangerous to any state that is inclined to middle counsels , that is , that doth not either effectually please them , or effectually disable them . and upon this account the turkish sultan ( who hath scarcely any need to learn reason of state from any body ) uses the latin christians with greater caution and severity under his dominion than the greek , because he accounts the former alwayes dangerous upon account of their forreign head and alliance . 2. we cannot but observe how diligent they have been of late , how full of projects , and how erect their minds with expectation of some success . they heretofore walked in masquerade , disguised themselves sometimes in the habit of one sect and sometimes of another ; but of late they have had the confidence to lay off their disguise and play a more open game : and such are the numbers of their emissaries , so desperate and daring are the bigots of that party , and so close and crafty are their insinuations , that we have little reason to think our selves out of danger , especially whilest we have such divisions and distractions amongst our selves as at once both incourage them to attempt upon us , and also furnish them with a very popular argument to use with soft-minded and weakly principled protestants to draw them off from us , namely , the consideration of the divisions in our church , and the perfect unity in theirs . for prevention of all which , there seems no way so effectual as that we learn , if not to submit our private quarrels to the publick magistrate , yet to publick safety , lest whilest the gamesters quarrell , those that sit by sweep the stakes . and certainly it's more adviseable to sacrifice our opinions to our safety , than our religion and liberty to our humours and opinions . and although blessed be god , we have now a prince to whom the protestant religion came sealed with his fathers blood , and who in his own unhappy exile had however this advantage to be well aware of the cheats and impostures , as well as the designs of that faction : yet if ever it should be our fortune to have a prince indifferent in religion , and who preferred his own quiet before the civil or spiritual interests of his people ; the unreasonable petulancies we betray , our untractableness by fair means , and our endless disputes and unnecessary scrupulosities would tempt such a prince ( growing weary of the burden of our unquietness , and despairing otherwise of bringing us to obedience ) to put us under the insolence of that hard-hearted pharaoh , whose little finger would prove heavier than the loyns of all our present governours , and set aegyptian task-masters over us to break our spirits by bitter bondage ; which gods mercy and our wisdom for the future will i hope prevent . but if we should escape both these dangers , yet our divisions and distractions continuing , there is a third danger that i do not see how it is avoidable . and that is , 3. fanaticism . for it is not imaginable , but that the church growing into contempt , and laws into daily neglect , that things can long stand at this pass , but some change or other must ensue ; and if popery come not in to chastize our follies , nor atheism ( that damp of the bottomless pit ) come over us and stifle all our life and warmth of religion , but that we must ( the aforesaid causes remaining and daily increasing ) fall into a religious phrensie , or that raging calenture i last named . what that is , and what the insufferable mischiefs of it are , i need not represent . it is , in short , instead of church government to have a spiritual anarchy , where the hottest head is made the highest governour ; where pride and impudence are the only qualifications of a preacher ; where humour is called conscience , and novelty religion . this , for ought i can see , is like to be our condition , if neither the atheist nor papist succeed in their projects . but if any man shall be so fond as to hope we shall not fall thus low , but may stay in presbytery , i shall say but this , let such person consider how few and inconsiderable that party is , compared with the vast numbers of quakers , ranters , fifth-monarchy-men , anabaptists , antinomians , &c. and how little acceptable the presbyterian way or interest is to any of those factions , and therefore how unlikly to be set up by their means : but especially let it be remembred that when that party had the ball at their soot , they were not able to keep it , but lost it and the goal too , to those more numerous and adventurous gamesters . i therefore say again , i cannot apprehend , but that there must be a better union and complyance with the church of england , or i do not see it possible , but we must fall into one or other of the aforesaid dangers . and the calamity will then be so great which way soever we fall , that i protest i think every honest minded protestant ought to be inclined to bear with cheerfulness whatsoever burdens our superiours can be suspected capable of imposing upon us , rather than make experiment of the danger . conclusion . i have now adventured to stretch forth my hand to stay the tottering of the ark , and to cast in my mite to the publick treasury for the service of the church , which i hope god and good men will accept of . of what efficacy the foregoing considerations shall be , is at the mercy of the reader . but if it please almighty god to give him such candour and so unprejudicate a mind in the reading , as i call him to witness i have been sensible of in the writing , i do not then despair but they will prevail with all englishmen that love the protestant religion better than their own humour , to conform to the church and laws establisht ; or at least that they shall seem of such weight , as that a few scruples shall not be thought a counter-ballance to them . yet the more to assure this so desirable an issue , i will crave leave for a conclusion , humbly to recommend these following particulars . 1. that all those that are zealous of the honour and interest of the church of england , will ( the more effectually to demonstrate the excellency of it , and to stop the mouth of slander , ) oblige themselves to a singular holiness of life . let us be ashamed that since we pretend to have , and have really , a better way of religion , not to have so much better lives as we have better principles . let us disdain that any petty sect whatsoever should outgo us in that which is the great end of church society . when those that bring prejudice to our publick worship , reproach it as a cold service , let us labour to have our hearts invigorated with such a sense of devotion by it , as may not only consute the slander , but maintain a spiritual heat and life of godliness in all our conversation . for let us assure our selves , this is that the credit of any profession depends upon , when we have used all the arguments , and the best vindications of our selves and our church , it is holiness of life is the best and most prevalent apology . 2. that since for the bringing others to conformity , we must perswade them to for go some part of their natural liberties , forasmuch as otherwise they can come under no government whatsoever , but must be either outlaws or absolute princes : to the end , i say , that we may prevail with them to deny themselves in some things for the publick good , we should do well to give them example in our own self-denyal and abridging our own liberty in condescension to them in such things as are not the matter of law. and that we will not outrun the laws to contradict and vex them , but comply with them in what we may without sin . this is that charity and avoiding scandal the apostle so earnestly recommends , of which i have spoken in the considerations . and the consequence is plain ; if it be their duty to restrain themselves in the use of that liberty god hath left them , in complyance with the laws and magistrate , and for the sake of publick peace and order ; then it is our duty to restrain our selves in the use of that liberty the laws of god and man have left us , for the sake of the same peace and in charity to our brethren . besides that nothing works upon mens ingenuity like cession and yielding , and peculiarly with englishmen , as i have heretofore observed . 3. that we use no provocation or exasperation towards dissenters , nor countenance those inconsiderable persons that have no other way to shew their zeal to the church , but by reviling and vexing those that differ from it . it were good all governours of the church did ( and i hope they do ) imitate memnon the general for darius against alexander , who when he found one of his souldiers instead of darts casting scoffs at the enemy , tells him , you are not entertained ut maledicas sed ut pugnes . for besides that this carriage where ever it is , is but counted a strong argument of a weak cause , it stirs up the mud of mens passions , clouds their understandings , and by representing men worse than they are , tempts them to be worse than they would be : and if i see i shall be alwayes nosed with my former ignorance and folly , i am deprived of one of the greatest encouragements to forsake it . 4. though i have as i hope sufficiently proved in the foregoing discourse , that there is no absolute necessity of making any abatement of the legal terms of communion with this church , forasmuch as nothing is required or imposed by the constitution thereof , but what may be submitted to without in ; and therefore i will not be guilty of the presumption to prescribe to my superiours either one way or other in that matter : yet i humbly suggest , that if any such thing shall be thought fit to be done out of condescension to the non-conformists , and to gain them to the church , it may be done freely and spontaneously , nor as extorted either by their importunity or the necessity of affairs . for whatsoever is gotten the latter way , is not accounted yielded , but won , nec amicos parat , nec inimicos tollit , it passes no obligation upon men , but rather incourages their importunity , and confirms their obstinacy . and there is nothing that wise men do or ought to resent more , than the miscarriage of their favours , since thereby they lose not only what they grant , but their reputation too . the council of trent therefore would hearken to no terms nor propositions on the behalf of the protestants , lest they should by some few drops of concession , increase their thirst of more . but had they had as much of the innocency of the dove as of the subtilty of the serpent , or been as sincere as they were wise in their generation , they should have prevented all importunities by a liberal grant of what was fit and just , and by such an act of goodness and charity they might either have wrought upon the ingenuity and moderated the heat of the other party , or at least , having done what became them , they should then have had good ground peremptorily to have refused whatsoever should have been arrogantly demanded . but they ( as i have said ) wisely enough in their way , considering that if they once came to acknowledge any thing due to the protestants , must be forced upon the same terms to yield them more than they were willing to part with , and indeed little less than the whole , resolved therefore to yield nothing at all . but as the case of our church is not like theirs , so there is no necessity we should make use of the same politicks ; for where there is nothing sinful in the constitution , nothing can be required to be abated but upon the terms of prudence and compassion ; and if it shall happen that those arguments be thought fit to be heard , it is great pitty in that case that the resolution should not be so carried , as that it may be evident to all , that those causes only had influence upon the effect . if these things be considered by those that favour the church , and the foregoing considerations be impartially weighed by the protestant dissenters from it , i for my part shall conceive good hope that the clergy of england shall recover its antient and due veneration , our churches be better filled than the conventicles , a blessed symphony in our publick prayers , and an universal peace , love and good-will be restored in this divided and distracted church and nation . which god of his infinite mercy grant , &c. finis . notes, typically marginal, from the original text notes for div a41450-e810 lib. 3. 26. cap. de false sap . orat. 1. rom. 1. 8. acts 8. 4. mr. calv. notes for div a41450-e2380 ep. 118 , 119. notes for div a41450-e6670 1 cor. 3. 4. de unitati eccles . the old religion demonstrated in its principles, and described in the life and practice thereof goodman, john, 1625 or 6-1690. 1684 approx. 338 kb of xml-encoded text transcribed from 198 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a41441 wing g1111 estc r2856 12412784 ocm 12412784 61579 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. a41441) transcribed from: (early english books online ; image set 61579) images scanned from microfilm: (early english books, 1641-1700 ; 666:13) the old religion demonstrated in its principles, and described in the life and practice thereof goodman, john, 1625 or 6-1690. [10], 384 p. printed by j.m. for r. royston ..., london : 1684. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project 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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. christian ethics. protestantism. religion -early works to 1800. faith -early works to 1800. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 judith siefring sampled and proofread 2008-01 judith siefring text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the old religion demonstrated in its principles , and described in the life and practice thereof . jerem. vi . 16. thus saith the lord , stand ye in the ways and see , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your souls . london , printed by j. m. for r. royston , book-seller to his most sacred majesty , at the angel in amen-corner , mdclxxxiv . the epistle to the pious reader . good reader , thou art here presented with a new book concerning the old religion . as therefore thou art not to expect thy curiosity should here be gratified with new notions , ( for i am not describing a new way to heaven , but directing thee in the good old way which the holy scriptures have marked out , and which wise and good men have all along walked in ) ; so neither art thou to think thy self disappointed , if thou meetest not with a discourse modishly drest up , with all the fashionable ornaments of wit and eloquence . for give me leave to tell thee , though that would have been acceptable to the humour of the age , and perhaps might without any great difficulty have been complied with ; yet it would neither have suited so well with the nature of the subject i am upon , nor especially have fitted the persons for whose sake this little book was written . that therefore which i here pretend , and which i hope thou wilt not fail of in the papers before thee , is , first , a brief but plain and substantial proof of the grounds and fundamental principles of religion in general . secondly , a discovery and confutation of several vulgar opinions , which deform the beauty , and defeat the efficacy of christian religion in particular . and lastly , a clear description , a rational deduction , and a serious inculcation of the most important duties of that religion , wherein either the glory of god , our own comfort , or the peace and happiness of mankind are principally concerned . as for the management of these points , though i have not given countenance to this discourse by citation of authors , nor either adorned the text with fine sayings , nor the margin with great names ; yet i hope thou wilt find a vein of sound reason in it , and the spirit of the gospel running quite through it . i assure thee i have dealt sincerely and conscientiously herein , i have impartially consulted the holy scriptures , i have made use of the best understanding god hath given me , and i here set before thee ( though not the product , yet ) the result of many years observation , consideration , and experience . and so i leave it to gods blessing , and thy candid acceptance . farewel . the contents . part i. an introduction to an holy and comfortable life . chap. i. the wisdom of being religious . page 1 chap. ii. the reasonableness of religion in general . p. 9 chap. iii. of the rewards of religion in another world. p. 21 chap. iv. of the great influence and mighty efficacy of believing heaven and hell , or rewards and punishments in another world. p. 38 chap. v. of the choice of a religion , or what particular religion a man should apply himself to . p. 55 chap. vi. more particular directions for the setling a mans mind in religion . p. 71 chap. vii . cautions against some opinions which are hindrances both of an holy and of a comfortable life . p. 85 chap. viii . directions for the effectual prosecution of religion . p. 139 part ii. the practice of holy and comfortable living . chap. i. of secret devotion and particularly of secret prayer . p. 181 chap. ii. of several other instances of secret devotion . p. 209 chap. iii. of private devotion , or family-piety in general . p. 235 chap. iv. of family duties in special . p. 254 chap. v. of family-discipline , or by what means a family may be brought to the observance of religion . p. 281 chap. vi. of publick piety and particularly in relation to the church and publick assembly of christians . p. 301 chap. vii . of civil piety , or how a man may and ought to promote gods honour , and the publick good of the parish , considered only as a civil society or neighbourhood . p. 346 an introduction to an holy and a comfortable life . chap. i. the wisdom of being religious . the holy scripture ( that book of books , and treasury of divine wisdom ) expresses it self thus concerning religion , psal . iii. v. 10. the fear of the lord is the beginning of wisdom , and a good understanding have all they that keep his commandments . eccles . 12. 13. let us hear the conclusion of the whole matter , fear god and keep his commandments , for this is the whole ( duty or business ) of man. s t luke 13. 23. strive to enter in at the strait gate , for many shall seek to enter in , and shall not be able . phil. 2. 12. work out your own salvation with fear and trembling , &c. 2 pet. 1. 10. give diligence to make your calling and election sure . s t mat. 6. 33. seek ye first the kingdom of god , and his righteousness , and all these things shall be added to you . s t john 6. 27. labour not for the meat that perisheth , but for that meat which endureth to eternal life . s t mat. 16. 26. what shall it profit a man if he should gain the whole world , and lose his own soul . by all which , and abundance of other such like passages , it appears , that religion is as much our interest as our duty ; and that piety and care of another world , are not only the commands of god , and his impositions upon us , but the upshot and result of the best and truest wisdom . for wisdom doth not consist in sceptical jealousies and suspicions , but in a determinate knowledge and resolution what is fit to be done ; not in a superficial smattering of many things , but in a clear and distinct apprehension of the just nature , value , and moment of them ; not in an endless hunting after curiosity , but to know where to stick and fasten ; not in pilling a flint , or laborious beating out of unprofitable difficulties , but in applying a mans self to such things as are savoury and useful ; not in tricks of wit , sophistry , or eloquence ; and least of all in a jest or a repartee ; but to discover what is fit to propound to a mans self as his end and design , and by what means to attain it ; to have great things in a mans thoughts , and to despise and scorn little and petty designs : in a word , to see a great way before him , and to be well provided for the future . now all this is verified in religion more than in any other thing in the whole world ; for here a mans mind is taken up with the greatest thoughts and sublimest objects , god and eternity ; he takes care to secure the main stake , his own soul ; he imploys himself about things of the greatest moment and consequence ; by inquiring about another world , he gives proof of the greatest foresight ; in considering of it , he gives evidence of a sagacious temper ; in resolving upon it , he shews judgment ; in pursuing it by the means appointed , he demonstrates the command he hath over himself , and that he is led by his reason , not ridden by his passions ; and by persevering in this course , he arrives at true tranquillity of mind , the crown and glory of wisdom . accordingly we find by experience , that commonly where-ever there is a grave , thoughtful , sedate , person , such an one as is either fit to give or to take advice , he is seldom destitute of a sense of religion : but on the contrary , where-ever you see an incogitant shatter-brain'd fellow , that knows not himself enough to make him modest and civil , that hath not so much reason as to weigh an argument , nor so much arithmetick as to value any thing but what is present ; that is so much under the power of his senses , as scarcely to know whether he hath such a thing as a spirit within him , or hath so much drink about him , that his head works nothing but yest and froth ; here is a man cut out to be an advocate for scepticism or atheism ; this is the person that will be captious against religion , and malapert towards god almighty . but let such men enjoy their humour as long as they can , they will be sure sadly to repent , or rue it at last : and in the mean time , they only betray their own shame and folly , for their tongue will prove no slander to religion ; the mighty concern of which , is not only declared by god almighty , confirmed by our own reason , and justified by our experience , but also affectionately recommended to us by all wise and good men ; by those whose sagacity and discretion is such , that we have no reason to suspect they are deceived or imposed upon themselves ; and whose sincerity and integrity is such , that we can as little think they should have any design to impose upon us . and therefore those persons , who being either prevailed upon by the evil examples of the world , or discountenanced by the lewd sayings of such as we mentioned even now , and ( declining the ways of piety and devotion ) give themselves up to a loose and irreligious life , are in the first place errant cowards towards men , whilest they are insolent towards god : and in the next place , they are false to the common reason of mankind , which obliges men to provide for the future . in the third place , they are false to their own interest of self-preservation . and lastly , they are false and ingrateful to their best friends , whose counsels they forsake , and abandon themselves to the conduct of the most silly and profligate wretches . but if any shall think to excuse themselves from this censure , by suggesting , that they look upon devotion , as either the effect of a weak judgment , or of a melancholy and timorous constitution . i add , that this makes the matter so much worse , as that it involves them , not only in the guilt of all the former , but also of extream rudeness and incivility towards the best of men . to make all this more clear and convincing , and to lay the surer foundation of all that is to be said hereafter , we will now in the next place shew the grounds upon which religion stands . chap. ii. the reasonableness of religion in general . that which is meant by religion ( in the general notion of it ) is nothing else but a due regard towards the divine majesty , a diligent care of approving our selves to the supreme being , the creator and governour of the world : or , which comes to the same effect , the prudent ordering a mans conversation in this world , so that he may erect his mind with comfortable expectations of the favour of god and happiness in another world. thus much we are taught by the author to the hebews , chap. 11. 6. he that cometh to god , must believe that he is , and that he is a rewarder of them that diligently seek him ; in which few words , we may observe in the first place the matter or duty of religion , exprest by diligent seeking of god ; and secondly , the two pillars , or ( as i may say ) poles of it , namely , 1. the persuasion of the being of god , 2. the expectation of rewards from him ; the former of which most properly contains the first rise and reason of religion , and the latter the motives and inducements to pursue it . if these two pillars be united , they make so firm an arch , that no objection can shake the building ; but if they be taken and considered singly , they are each of them of mighty strength for the upholding of religion . § . 2. as for the former , if ( i say ) we consider the nature of god only , that alone is able to possess us with an apprehension of the fitness and reasonableness of diligently seeking him . it is true we cannot see the divine majesty as we may behold corporeal objects , because he is of a spiritual nature , and for the same reason we cannot see our own souls . and it is true also , that we cannot fully comprehend him in our minds neither , because of his infinite perfections ; yet we cannot so much as doubt whether there be any such being or no , if we do but bethink our selves in this one thing , namely , how we our selves came to be ? for , though it may be at the first blush of this question , we shall think it sufficient to say , we had our beginning from our immediate parents , and they in like manner successively from their progenitors ; yet when we proceed on in our inquiry so far as to consider and ask our selves , what it was which brought the whole race of mankind into being ? we shall then find our selves forced to acknowledge the hand of god in it . forasmuch as in the first place , it is certain that nothing could take a beginning without a cause , and in the next place , it is as certain that this thing called mankind , could not be the cause of it self , or produce it self ; and then to impute it to chance , or to imagine that such an excellent being as mankind is , wherein there is so much variety of parts , and yet order and decency , and in short , so many instances of admirable art and wisdom in the very composure of his body ( setting aside his mind : ) that this , i say , should be the product of blind chance , is more absurd than either of the former ; therefore there must be a god , for none but a fool indeed can say , there is no god. now if we acknowledge a god , who gave beginning to our selves , and to all other things , we must also own him to be eternal , as being before all things , and the cause of them ; and as such , he must needs , not only have in himself eminently all those perfections , which are to be found in any part of his workmanship , but be also unlimited in his own perfections . and this will inavoidably lead us to the acknowledgment of all , or most of those attributes , which either the holy scripture ascribes to him , or which religion is concerned in , namely , that he is a free agent , that he is omnipotent , that he is infinitely wise , that he is just , and that he is good , as will easily appear in particular . first , he must needs be a free agent , that is , such an one as acts not necessarily , or that is bound down by any fatal necessity , or determined to this or that act , or object , or measure of acting by any thing without him , but wholly follows his own voluntary motion and choice , the counsel of his own will ; the reason is plain , because he made things when nothing was before , and so there could be nothing to bound , limit , or determine him . secondly , he must needs be powerful or omnipotent , for the same reason , namely , because he gave being and beginning to things that were not at all ; for we cannot conceive a greater instance of power , than to bring something out of nothing . thirdly , he must be wise , both because we see he hath contriv'd things according to the rules of exactest wisdom , insomuch , that the more we understand the divine workmanship , the more we admire it ; and also , because he hath imprinted some image of of his wisdom upon our selves . fourthly , we must acknowledge him just , as well because ( by reason of his infinite power and wisdom ) he can have no litle ends to biass him , as because he hath also made an impression of justice upon our minds . lastly , he must needs be good , not only because he is wise ( as aforesaid ) but because he is infinitely happy and perfect , and so can fear nothing , can envy nothing , can need nothing from any other being , but contrariwise , being infinitely full , must have a pleasure to diffuse and communicate himself to them . § . 3. all these doctrines concerning the deity , flow from that one perswasion , that there is a god ; and the influence of every of these upon religion , is as great and apparent as the consequence of them from the acknowledgment of such a being , was natural and necessary : so that a man may with as much reason deny any of the aforesaid attributes to belong to the divine majesty , as ( granting them to be in him , or belong to him ) avoid the force of them upon his conscience , to incline him to regard this great god , i. e. to be religious , which we will again shew particularly . first , if the divine majesty be a free agent , then it is certain all the good and all the evil which he doth to us , he doth by choice ; and then we ought to be sensible of our obligations to him for the one , and humble our selves to him under the other . and then also , because we are convinced , that he hath mercy on whom he will have mercy , we know there is no trifling and dallying with such a deity , but we ought to use all possible means of propitiating him towards our selves . secondly , for the divine omnipotency , the natural consequence of that is , that we fear him , and trust in him ; for who is there that thinks of a god that made him out of nothing , and is therefore able to destroy him , and resolve him into nothing again when he pleases , who doth not think it the highest wisdom in the world that he shouldbe subject to him , pay him all possible homage , tremble before him , and also think fit to trust and rely upon his almighty power in all exigencies and difficulties ? thirdly , the divine wisdom makes our obligations to religion yet more strict and close ; for it convinces our reason that we ought to submit to his providences whatsoever they are , and not to dispute his commands , nor doubt his promises , but hold him in the highest veneration and admiration that is possible for us to express ; to be reverent towards him upon all occasions , to submit our wills to his ; and especially in consideration that he must needs see and take notice of all our carriage and behaviour , to live with as much caution in the greatest retirement and privacy , as when we are sensible that we are upon the greatest theatre . fourthly , the apprehension of the divine justice and integrity , not only assures us that he hates all sin , but that he hath no respect of persons , but will judge the world in righteousness , and then who will grumble at any of his providences , break any of his laws , or do any unjust and base action , and that because it is a fearful thing to fall into the hands of the living god , who always can , and in due time will right himself ? lastly , the consideration of gods goodness , and that he is a gracious and benigne majesty , cannot choose but mightily inflame our hearts with love to him , and provoke us to serve him with all chearfulness ; for who that believes him delighted to communicate himself to the relief of all his creatures , doth not think of him with pleasure , and comfort himself in him ; or who can find in his heart to offend and abuse him , and not rather repent of all his former follies and ingratitudes , and resolve to sin no more ? for as the apostle hath said , the goodness of god leadeth to repentance . so that in this one principle ( the belief that there is a god ) we have a large foundation for religion in general , which i have the rather insisted upon thus particularly , for the sake of those who are called , or call themselves theists ( because they pretend to be convinced of no more of the articles of religion , but only of this great point , the being of a deity : ) these men , i say , if upon that single principle they do not live religiously , are either men of no conscience , and then it will be all one what their principles are ; or are men of no principles at all , i. e. are atheists rather than theists , forasmuch as by what hath been said , it is apparent how pregnant that one principle is of virtue and piety , if it be sincerely believed , and rightly improved . but so much for that . chap. iii. of the rewards of religion in another world. let us now consider the other principle of religion , viz. that god is a rewarder of them that diligently seek him . this ( as i intimated before ) is properly the motive or inducement to the observance of the divine majesty ; for it hath pleased him to conjoin our interest with his own , and he hath made the greatest part of our duty towards him to consist in such things as conduce to our own good , as well as to his glory ; and to that purpose hath laid the foundation of religion , by planting in us that principle of self-love , and self-preservation , which is inseparable from our natures , and by which he works upon us . concerning this point therefore of the rewards of religion , we will first consider the evidence of it , and when that is clear , we shall easily in the second place be convinced of the efficacy of it , to the purposes of making men devout . the former of the two we will make way to the discovery of by this train of discourse . 1. we have shewed already that there is both justice and goodness in the divine nature , either of which severally , but most certainly both together in conjunction , afford ground of expectation , that he will make a difference betwixt those that serve him , and those that serve him not . for seeing his power and greatness render him a fit object of worship , and our dependance upon him as his creatures , makes homage due from us to him : and seeing by his infinite wisdom , he must needs be sensible how men carry themselves towards him ; it cannot consist with his justice to let those escape unpunished , who pay no observance to him ; nor stand with his goodness to suffer those to be unrewarded , that serve and honour him . indeed it must be acknowledged , that this consideration of those attributes will not amount to a proof of rewards in another world , because of that other attribute of his , viz. the divine liberty or freedom , upon account of which , he cannot be bound to exercise whatsoever act or instance either of justice or goodness is possible ; for that would make him a necessary agent ( an error which some men fall into unawares , whilest they are in pursuit of some extreams of opinions ) it may therefore be consistent enough with those attributes ( barely considered , and looking no further ) that he reward and punish only in this world : but that which follows inevitably , is , that some such thing as rewards and punishments there must be upon the account of mens carriage towards him , which is all i intend hitherto . but then i subjoin . 2. it is highly reasonable upon other accounts , to expect greater rewards of virtue and obedience , than what usually befall men in this world ; as also severer punishments of impiety and neglect of the divine majesty , partly because of the unequal distribution of things in this life , where the race is not always to the swift , nor the battel to the strong , &c. but good and bad events happen oftentimes alike to all ; wicked men are sometimes prosperous , and holy men unfortunate and miserable ; by which intricacy of divine providence , the wisdom of god seems to lead us into an expectation of another world , where amends shall be made for what is amiss here ; partly also because the life of men is so short , and they so quickly go off the stage of this world , that neither the rewards of virtue would be considerable , nor the punishments of impiety formidable enough , if they were no more than what men could receive or suffer in this short pilgrimage ; but principally because the good things of this world are so mean , and empty , and inconsiderable , that they afford no satisfaction to the great mind of a virtuous man. riches , and honour , and pleasure , may perhaps fill and swell up a narrow sensual soul , but a brave man can by no means be contented with them ; and therefore it is manifestly unworthy of the greatness and goodness of the divine majesty , to give no better rewards to those that love and honour him , than what they are capable of in this life . 3. there is no impossibility in the thing , that there should be another world besides this , and that we should live in it , either to reap the fruit of our serving of god , or to receive the just reward of our impiety ; all the reason of mankind , nay all the wit , scepticism and sophistry together , can find no repugnancy and contradiction in it ; and therefore the concern of religion is not inconsiderable . if there were any impossibility in it , it must lie in this , that men should live again after they are dead ; but this is so far from implying a contradiction , that it is not at all difficult to him that believes an almighty power , which every one must acknowledge that owns a god ; for why is it harder to restore a man to life again , than to make him at first out of nothing ? so that he relapses into flat atheism , that denies the possibility of that which we are now making way for the belief of . 4. nay , i adde further , this thing is so far from being impossible or incredible , that the consideration of the nature of our souls renders it very probable , and makes us capable of such a condition ; for it is plain , we have that in us which doth not altogether depend upon our bodies , but our bodies upon it ; that which gives life and motion to the body , but receives neither from it ; that which guides , governs , restrains and contradicts the body when it pleases , and which can act vigorously when the other is weak and languid , as we oftentimes observe the strange efforts of wit and reason , when the body is almost worn out and at its last gasp . this being of a spiritual nature hath no contrary principles in its constitution , by the conflict of which it should be brought to dissolution , as the other hath . in a word , the soul hath life in it self ( though not from it self ) and therefore cannot perish , unless either it should be supposed to desert it self , or else that god by his omnipotency should oppress and destroy it ; which last thing there is no reason to suspect , since from the beginning of the world till now , he hath not put out of being any thing that ever he made ; and we see in all the changes and revolutions of things , the least atom of matter is not lost : and can it then seem credible , that a vital spirit should utterly be extinct and perish when it leaves the body , or rather is deserted by it ? and this will be further confirmed if we adde 5. he that made us , hath implanted several things upon our natures which have relation to another life , and another world , and which make it reasonable for us to expect it accordingly ; such as not only a desire to live , which yet we know we cannot do long here below , but a sollicitude what shall come after , an inquisitiveness and continual thoughtfulness for the future , extending it self infinitely beyond the stage of this short life ; nay , some kind of obscure notion and anticipation of another world , which generally the best of men are most sensible of , and usually the more wise and holy any men are , the more they are under such apprehensions ; and sure it would not consist with the goodness of god to permit such men to be the most deluded , especially he himself would not be guilty of putting a cheat upon them , which notwithstanding must be , if there were nothing at all in it of truth ; forasmuch as this is not the peculiar phancy or opinion , either of the sanguine or of the melancholy constitution , but of all the bravest and worthiest men ; and this is that which principally bears them up in adversity , and fortifies them against death , and in the approaches of it , sometimes ravishes and transports them . above all , there is such a thing as conscience , which is common both to good and bad , and which chears and animates the one whensoever they do virtuously , though no humane eye be witness of the action , and when they expect no benefit of their performance in this world : and on the other side terrifies and affrights the other , viz. wicked men , though no man be privy to their misdeeds , and this as it were binds them over to answer for them another day ; now all these things being the hand-writing of our creator upon our souls , are more than probable arguments of another world. 6. god hath declared there shall be such a state . he that created mankind at first , hath assured them he will revive them after death , and reward and punish them in another world proportionably to their carriage towards himself in this . this comes home to the purpose , whereas all that which hath been said hitherto ( how reasonable soever ) depends upon the uncertain and fluctuating discourses of men , ( though it is very true , that wherever there hath been wisdom and virtue in conjunction , they have seldom failed to render this great point competently clear to those who had no other light . ) but some are more stagger'd with a trifling objection , than convinced by a demonstration , and others are not able to follow so long a train of consequences as is necessary to make out so great a question . but now we come into the day-light , and have divine revelation for our guide , and gods veracity for our assurance . i confess i might have fallen upon this way of proof at first , and so have saved all the labour of what i have been saying hitherto , but that i partly thought it useful to shew how far natural theology would go in this business , and principally i took this method to the intent that this great doctrine of christianity might not seem strange to any one , but might be the more readily entertained when it is prefaced to , and usher'd in with so much probability of humane reason . now , i say , god almighty hath himself assur'd us , that our labour shall not be in vain in the lord , that piety shall not go unrewarded in another world , nor impiety unpunished ; this he hath innumerable times expresly affirmed in the gospel , and with such circumstances , as may both best assure our judgments , and awaken our affections . he hath told us he will hold a solemn judgment at the end of the world , at which all men shall appear and receive their doom ; he hath declared who shall be the judge , and confirmed him to be so , by that wonderful instance of raising him from the dead . he hath foretold the circumstances , and the manner of proceeding at that great day , he hath described ( as well as words could admit it ) the joy and glory that holy and good men shall thenceforth be put into the everlasting possession of , and set out the torments and anguish that shall be inflicted upon the ungodly . i shall not need to go about to aggrandize these things , since they are so vastly great and concerning that there is no way to despise them but by disbelieving them . but what colour or pretence can there be for that , after god hath said it , and sent his son to declare this great news to the world ? will men be so wretchedly absurd as to say still , it is impossible that men should live again after they are once dead ? when there is plain matter of fact against this suggestion , which is beyond all the arguments in the world ; for was not our saviour most certainly put to death , and did he not also exhibit himself alive afterwards to the eyes and ears , and very feeling of his apostles and many others ? will men say , heaven is but a dream , or a romantick fancy ? when there were so many eye witnesses of our saviours ascension to heaven , and that he was alive and in power there ; there was that glorious proof , the descent of the holy ghost upon his apostles on the famous day of pentecost , according to his promise made whilst he was upon earth . will they say , god hath a mind to impose upon men ? when he hath no ends to serve by it , when he can compass his designs without it ; and when he hath it in his power to dissolve a world that would not comply with him , and make another in its stead . or , will they say , that men impose upon one another , and there was never any such matters of fact as we have here supposed ? but why do they not then disbelive all history , all antient records , give the lie to all great actions , and abrogate all faith amongst men ; yea , although there be never so plain , never so numerous , so concurrent , and so disinteressed testimonies ? all this , and more than this , they must do that deny the matters of fact we speak of ; and if they do not do so , they must of necessity believe another life , an hell and an heaven . and then , if those be believed , piety will be the best wisdom , and religion the greatest truth ; sin will then be the greatest folly , and trifling with god and religion the most dangerous thing imaginable ; but that we shall more particularly make out in the next chapter . chap. iv. of the great influence and mighty force of believing heaven and hell , or rewards and punishments in another world. there are a sort of men , who ( being too much in love with this world to have any great mind to the other ) will pretend that the grounds to believe these things are not sufficient , and that there are , as the case stands , neither incouragements enough to make a man religious , nor arguments powerful enough to restrain vice ; because we are only prest upon by hopes and fears of hereafter , but nothing befals presently . these men require , that for the countenance of religion , there should be a present discrimination between him that serves god , and him that despises him ; that the sinner should be taken and executed in the very fact , and the good man crowned upon the spot ; or at least they think it not an unreasonable demand , that if it be the will of god that evil men should be reprieved , and good men kept in suspence till another world ; yet he should give mankind a view of what shall befal hereafter , that they might have a sight of heaven and hell , and so dispose themselves accordingly . the former part of this phancy was taken notice of by solomon , eccles . 8. 11. because sentence against an evil work is not speedily executed , therefore the heart of man is fully set to do wickedly . the other part of it is much like that of the forlorn wretch in the gospel , luke 16. 30. who thought it reasonable to ask , that one might be sent from the dead to convince his relations of the reality of another world. but all these men , as they do too palpably betray they have no love to religion , nor no desire it should be true : so they evidently discover that they neither understand what satisfaction is fit for god to give in these matters , or for man to require ; nor do they consider what the nature of virtue and religion will admit of , no nor do they understand themselves so well as to know what motives will work upon men ; nor lastly , have they applied their minds to take a just estimate of the value and efficacy of these motives of hopes and fear which it pleases god to set before them . first , they do not consider what satisfaction in these matters it is fit for god to afford , or for men to require . it is not reasonable that the great god should gratify the humour and curiosity of his creatures , nor that they should peremptorily prescribe to him . it is fit indeed for his goodness to give us assurance in these important affairs ; but he thinks good to satisfy our reasons , and we will have our senses convinced , which is as much as to say , we will not believe god but our own eyes . secondly , they do not consider what evidence the nature of virtue and piety will admit of , that requires such inducements as may incourage good , and discourage evil , such as may provoke us to choose the one , and to avoid the other , not such as will over bear our choice and necessarily determine us . religion requires . such arguments as may improve humane nature , not supersede or destroy it ; and it is best promoted by such a state of things as wherein a man conflicts with some difficulties , exercises self-denial , modesty , humility , and trust in god. it consists in a prudent estimate of all circumstances , a discretion and judgment to value things in reversion , and is worth nothing if there be no such ingredients in it , as faith , and patience , and a virtuous choice ; all which there is no room for , if the rewards of it were wholly present , or exposed to our senses . thirdly , nor do the men that talk at this rate so much as understand themselves and their own hearts so well , as to know what would be sufficient to prevail with them . they phansy if they had the good luck to be spectators of a miracle actually wrought , it would unquestionably lead them to assent ; and yet we see those that were eye-witnesses of abundance of such , were never the better for them . they imagine that if they had seen the passages of our saviours life , death and resurrection , they should not have been incredulous ; yet there were multitudes that all those things wrought nothing upon . and assuredly as abraham told the rich man in the last mentioned passage of st. luke , if men hear not moses and the prophets , i. e. if they do not believe upon such satisfaction as god gives them , neither will they believe upon such other as their curiosity or capricious humour demands , no not if one rose from the dead ; for the same unwillingness which is in them to believe that evidence which they have , will follow them still , and the same captious temper will except against their own demands , and find evasions if their very eyes were gratified ; for faith cannot be extorted from men , nor can any thing make him believe that hath not a mind to it . lastly , nor do they understand the force and efficacy of these inducements of hope and fear which god hath set before us ; which is the thing i principally consider in this place . if indeed the objects of these passions , or the things expected in another world were mean and inconsiderable , there were then no reason to expect that they should have any great force upon the minds of men to prevail with them to despise a present world for the attainment of heaven . or ( supposing the objects as great as we can ) if the grounds of our hopes and fear were childish and vain , i. e. our fears were panick and unaccountable , and our hopes mere sanguine dreams , and romantick phancies ; then it were justly to be expected , that if almighty god would oblige us to religion , he should give us better evidence . but if both the things to be fear'd or expected in another world are vastly great and concerning , if they prove to be real , and also the evidence or assurance of their reality be reasonable too , then it is no less than madness , to run the hazard of them by neglect of religion , whilest we fondly cavil to have our humour satisfied . now that these hopes and fears of rewards and punishments in another world are just and reasonable , and indeed as well grounded as hopes and fears can or ought to be , i have shewed already , forasmuch as if there were more evidence than there is , they would cease to be hopes and fears , and would be the apprehensions of sense . and that the things thus hoped for , and feared , or expected , are of so unspeakable moment , as that if the evidence for them were less than it is , it would be all the wisdom in the world not to run the hazard of them , will easily appear by this short and faint representation . that which good men hope for , and that which god almighty promises them in the other world , is no less than to be raised up again from the dead , and to live for ever and ever , without any pain , sickness , want or infirmity of body ; with minds secure from danger , free from temptation , void of care , incapable of fear , errour or disorder , together with serenity of spirit , peace of conscience , unspeakable joy , in the presence of the divine majesty , and the blessed jesus , and in the society of glorious angels and good men made perfect , where also they shall partake of a felicity as great as divine goodness could design , as his wisdom could contrive , and his power effect for their entertainment . on the other side , that which god in the holy scripture gives wicked men ground to expect and fear , is , that they also shall be raised up again from the grave , and then be exposed openly before all the world , their hypocrisy , lewdness , folly and ingratitude being proved upon them ; and they thereupon be condemn'd to utter darkness , to be for ever abandoned of god and good men , and to become the company indeed , but the sport and triumph , of infernal spirits , who shall make them the subjects of their malice and tyranny , and there live under the perpetual anguish of their own consciences ; and in short , full of the wrath of the almighty , which like fire and brimstone shall prey upon them and burn them without remedy or remission of torment . who now can doubt whether these things are of mighty influence upon the hearts and consciences of men to incline them to religion ? for can any man be so void of all manly discretion , as to despise such an happiness as is promised to good men , or so destitute of all sense as to be content to dwell with everlasting burnings , which will be the portion of wicked men ? no wonder therefore if felix ( a loose and debauched man ) trembled when st. paul preached to him of righteousness , temperance and judgment to come , acts 24. 25. and it would be strange and prodigious fool-hardiness , if any man that lives without regard of god and religion , should at any time happen to consider these things , and should not find a convulsion within himself like that of belshazzar , dan. 5. 6. when he saw the fingers of an hand writing upon the wall against him , of whom the text tells us , that thereupon his countenance was changed , his thoughts troubled him , the joints of his loins were loosed , and his knees smote one against the other . for certainly the least impression , which the consideration of these things can make upon a man , is to render sin very uneasy to him , and to spoil his greatest jollities . forasmuch as every time he knowingly or willfully commits it , he not only judges himself unworthy of eternal life , but defies god almighty , and treasures up against himself wrath against the day of wrath . and the reflection on this must needs make the prospect of death very terrible to him , when these things shall come into plea , and when what before was only feared , must now be felt and undergone ; and without a perpetual debauch , it will be hardly possible for him to avoid thinking of this unpleasant subject , since while he hath his senses about him , he cannot but take notice how daily that unacceptable guest makes his approaches towards him . and if death be terrible to a man , it is certain thenceforward life cannot be very comfortable ; for every accident will discompose him , every disease is dreaded by him , as the harbinger of that king of terrors ; his spirits are convulsed , his joys are blasted , his diversions afford him no relief ; he sees reason to be afraid of every thing , and is tempted basely to flatter and humour every man , because every body hath it in his power to bring upon him the summ of all calamities , that is , to kill him . against all this there is no protection , no sanctuary but in religion ; if the sinner flee not to that , he perishes , and which is worse , feels himself tormented before the time : this therefore he is mightily prest to do , by the terrors of another world. and although it is true , that it is not in the nature of fear ( even of hell it self , ) to make a man generously good , because it only cramps his powers , and is not a principle of action , yet it is an instrument of caution , and if it be attended to , will make him less evil , wherein the first work of religion , namely reformation , begins . and then so long as there is hope also in the other scale , it may happily not end there . the apostle hath told us , the law ( which was a ministry of fear and death ) made nothing perfect , but the bringing in of a better hope did , by the which we draw nigh to god , hebr. 7. 19. for the hopes of that unspeakable felicity and glory , which , as i shew'd before , doth await all good men in another world , is able to make a man forget flesh and infirmity , to despise danger and difficulty , and to raise him above himself , 2 pet. 1. 4. those great and precious promises which are propounded to us by the gospel , do make a man partaker of a divine nature . for great hopes raise brave spirits , and effect wonders . the mere perswasion , that i have an immortal soul , is of mighty efficacy to make me value my self more , than to think my self made to eat and drink ; and will not permit me to drown this divine particle in drink and debauches , nor exert it only in folly and buffonry ; but will prompt me to cultivate this immortal part , to furnish it with wisdom and knowledge , that i may enjoy it the better in another world : to subdue my sensual inclinations , that i may learn betimes to live like an angel , and to castigate my anger and wrath , and fury and malice , those unsociable vices , that i may be fit for that peaceable conversation , and everlasting friendship in heaven . the thoughts of living for ever will not suffer a man to be fond of the present life , but will inable him to banish all servile fear , to defy danger , to flatter no bodies follies , to comply with no bodies vices , but to dare to be good in spight of an evil age , and bad examples . for what should cow him that hath this armour of proof , and is every way invulnerable ? the contemplation of those inestimable good things laid up for good men in heaven , is not only able to restrain sensuality , rapine , injustice , treachery ; but to make self-denial very easy , and to place a man so high above the vanities of this world , that he shall only look down upon the things themselves with contempt and scorn , and upon the men that dote upon them with wonder and pity . he that hath hopes given him of seeing and enjoying the blessed jesus in heaven , will according to the apostle s. john 1. epist . 3. 3. find himself powerfully obliged to purify himself as he is pure . and to say no more , he that believes that god is , and that he is such a rewarder of those that diligently seek him , must needs find great inducements to seek and serve him accordingly . chap. v. what particular religion we should apply our selves to . having in the premisses discovered the ground and foundation of religion in general , and thereby made it appear to be so highly reasonable , that it is every mans wisdom and interest to comply with it ; we now proceed to inquire , what mode or profession of religion in special , he ought to apply himself to , who is convinced of the necessity of it in the general . and this is the rather to be done , because some men make the variety of religions which they observe in the world , an argument against them all ; and because there are so many forms of it that they cannot easily resolve which to addict themselves to , these men ( as they think very wisely ) pitch upon none , but fairly stand neuters . now for prevention of this mischief , as well as to make way for the resolution of the great question before us , let us consider these two things . first , that it is not only an impious , but a very foolish and frantick resolution to stand off from all religion , upon pretence that there are differences and disputes about it . for 1. men will not be content to go by that rule in other cases , no man will conclude there is no such thing as meum and tuum , or right and wrong in their civil interests , because they observe lawyers to wrangle at the bar , or to give different opinions in particular cases ; nor because physicians often disagree in their judgments of diseases , will any discreet man refuse their assistance , and resolve to let his disease take its course : this objection therefore of sceptical men , is but a mere pretence made use of to countenance their aversation to religion , and not a real maxime of reason with them . 2. the ground of this objection is foolishly or maliciously represented ; for it is plain , that the main things of religion are very little or nothing in dispute , but are confessed and agreed in by all . or if there be some points of moment disputed , they are generally such as are speculative , not matters of practice . for who disputes whether god should be worshipped ? whether a man should live soberly , righteously , and godly in this present world ? in such things as these , all discreet and well disposed men agree . let the sceptical person therefore agree to these too , and practise them ; or else let him be so ingenuous as to acknowledge , it is only his unwillingness to comply with the rules of a good life , which makes him pretend to stumble at disputes . 3. it is to be considered , that even those who differ and dispute in several points , agree notwithstanding in this , that it is the wisest and safest course to come to a resolution in religion , forasmuch as particular disputes about it , prove undeniably this in the general , that by confession of all parties there is great moment in it ; because there could be no reason why either the one side or the other should trouble themselves , and raise such heats about it , but that both are satisfied of the great consequence of the subject of the question , and the consideration of that is it which makes them be so nice , curious and critical , about the very punctilioes of it . but , fourthly and lastly , it is especially to be considered , that he that stands neutral , and holds off from all religion upon pretence of the danger of mistake , upon account of the great variety of perswasions , runs into the most fatal mistake of all , and is of all men in the most desperate condition ; for whatsoever becomes of other men , under a mistaken zeal or a false opinion , he is certainly a lost man who hath no zeal or religion at all . for though it be certain , all perswasions cannot be right , and therefore some must miscarry ; yet so long as there is a real foundation for religion in general ( as we have seen ) it is evident the sceptist cannot be saved ( whoever be damned ) who entertains no perswasion at all . therefore as it is better uncertainly to erre , than certainly to perish ; so it must needs be a wiser course to determine our selves someway , notwithstanding the disputes , than gravely to doubt our selves into hell by a phantastical neutrality . but then secondly , as it is a very dangerous and absurd resolution to be of no religion , for fear we should mistake the right ; it is not much better on the other side , to be such latitudinarians , as to think it indifferent what religion a man be of , so long as he is zealous and devout in his way , unless we could be assured , that the broad way was the way to heaven , which is most certainly false . i confess it is a very bad religion indeed which is not better than none at all , as the faintest hopes are better than utter desperation . and it is undoubtedly true , that without fervour and devotion in the prosecution of a mans perswasion , no religion , be it never so good and orthodox , will signify any thing . it is true also , that a man of a devout temper hath the ground of piety , and a foundation for good institution to work upon ; yet notwithstanding religion speaks something more than to be in earnest , and piety requires more than a good intention . for unless that honest temper be cultivated and improved , it will bring forth nothing but wild fruit ; that zeal must be governed and conducted by good principles , or it will betray a man to presumption , to superstition , and to a thousand irregularities . we are set to run a race towards heaven , but in that case it is not only speed , but the keeping the exact course withal , that intitles to the reward . he that runs wrong , the more hast he makes , the worse is his speed ; for he hath the more to undo again . nor is this any reflection upon the divine majesty , who is infinitely good , and consequently very pitiful to the well-meant errors of mankind ; for it must be considered , that he is wise , and great , and just also , not so soft and fond as to be pleased with whatsoever is well meant towards him , or to be contented with whatever men phansy . no , he hath a mind and will of his own , and requires and expects those be complied withal by such as he rewards with eternal life . therefore the question which we are now upon is very serious and necessary , viz. how amidst such variety of perswasions or forms of religion as are in the world , a man may make a right choice , and know which of them in particular he ought to determine himself upon . but the assoiling of it cannot be difficult , forasmuch as if god will be served in his own way , it is evident , that he must have taken some course or other for the discovery and interpreting of his mind and will to the sons of men , to the intent that they may have a rule to govern their devotions by . now it is plain , beyond dispute , that there are three and but three things which can with any colour of probability pretend to give us aim in this case , viz. natural light , the spirit , or the holy scriptures ; and therefore all the difficulty comes to this point , which of these three we are to follow and govern our selves by . as for the first of the three , namely the light of nature , or natural reason ; it is true , that this is able in some measure to discover to us that there is a god , and to assure us also of some of his attributes and perfections , so as to lay a general foundation of religion ( as we have briefly shewed already ) but it can neither discover all the divine perfections , because he is infinite and beyond our comprehension , nor much less penetrate the depths of his counsels , or the secrets of his will and pleasure , because ( as we also noted before ) he is a free agent , and hath no necessary measures , but freely chuses as it pleases him . and therefore as no man knows the mind of a man but the spirit of a man which is in him , so much less can any man know the mind of god till he be pleased to reveal it . now the design of religion being to please and propitiate the divine majesty to us , it is impossible any man should pretend to know what will fully do that by natural reason . consequently not only the old philosophers but the modern theists , and that sect of men called quakers , who pretend to attain happiness by the natural notions of god , or the light within them ; must miserably be bewildered whilest they follow so imperfect and uncertain a guide . as for the second , namely a private spirit , there is no doubt but that the divine majesty could ( if he had pleased ) have conducted men by immediate revelation , and as it were led them by his own immediate hand from time to time , dictating his own will to their minds ; and there is as little reason to question , but that sometimes in extraordinary cases he hath done so in former times : but that this should be his ordinary and standing course , is not reasonable to think ; not only because we cannot now observe , that the best of men either have experience of , or so much as pretend to any such thing , but because in the first place it is evident that such immediate revelation could be of no further use than to that particular person to whom it was made , in regard it would be like the white stone , rev. 2. 17. which no man knows what is written upon it , but he that receives it ; and secondly , because the very person himself that should pretend to it could not secure himself from illusion , but might easily mistake the idols of his own phancy , or the very illusions of the devil , for the dictates of the divine spirit ( as we find by sad experience that many have done ) unless there were withal a constant succession of miracles to assure their minds that it was the divine impression : therefore , forasmuch as those who pretend to the spirit , can give no assurance of it , and natural reason cannot pretend to discover sufficiently the divine will ; it remains , that only the holy scripture is that which must be our guide in the way to please god , and attain the salvation expected in another world. the holy scripture then is that provision god hath thought fit to make for our weakness and ignorance . this is the transcript of the divine mind , a light that shineth in darkness , and by which divine wisdom designed to guide us through all the maze of disputes , and to resolve us of all the important questions that concern our eternal interest ; and this is that which he hath so fitted to our use , that whosoever consults it with a mind free from prejudices and anticipation , he shall not miss his way to heaven . nor shall such a man as is disposed to receive the kingdom of god as a little child , i. e. comes with a mind willing to learn and be convinced , and with that temper applies himself to the holy scripture , need either the pretended infallibility of a pope , or the authority of a church to interpret it to him : for it is certain god is as able to express his mind to us , as either of these are , whensoever he thought fit to do so ; and where he resolved to be obscure , it is not to any purpose to consult them in the case , who are no more privy to his secret counsels than we our selves are . and it is not consistent either with the goodness or wisdom of god , to order matters so , that he should be betray'd to any capital error ( so as to indanger his salvation ) who applies himself to the holy scripture , and comes qualified with an honest heart , and in the use of such ordinary means as are afforded for the understanding of them . it is indeed not impossible , but that such a man , notwithstanding both the perfection and perspicuity of his rule , may erre in some smaller matters ; but there is no reason to fear they should be either such as will abuse him in the great doctrines of faith , or the rules of a good life ; he can neither mistake the object of his worship , nor the manner of it , nor indanger the glory of god , or his own salvation . for this will direct him to a religion plain and easy , humble and peaceable , reasonable and hearty ; a religion that neither imposes an implicit faith , nor countenances a bold presumption , that will make men devout without superstition , and holy without arrogance or pretending to merit at gods hands ; in a word , the holy scripture impartially consulted , will bring us to a religion that shall neither consist of speculations , and be opinionative and fanatical on the one side , nor made up of external shew and pomp , as that of the church of rome on the other side , but such as that of the church of england , which manifestly avoids both extreams . chap. vi. more particular directions for the setling a mans mind in religion . although it be never so certain , that the holy scripture was both composed and preserved by the providence of god , for mens guidance in the way to heaven ; and notwithstanding its great perspicuity and sufficiency in that case ; yet ( as i intimated before ) prejudice of mind is able to defeat the ends of it : therefore for the removal of that , it will be of great use that the following particulars be considered . first , he that would make a right use of the holy scripture , and thereby discover the true lineaments of religion , let him make inquiry after the most antient and the most catholick religion , and not indulge his curiosity so as to be taken either with novelty , or singularity ; for each of those will lead him aside , both from the truth of religion in general , and from the christian religion in particular . as for the former of these notes of religion , viz. antiquity , the oldest religion must needs be as much the truer , as god is before the devil ; therefore the prophet jerem. 6. 16. directs the people to inquire for the good old way , and walk therein , and they should find rest to their souls ; and for christianity in particular , forasmuch as that depends upon divine revelation , it is impossible that after-ages should add any thing to it , or make improvement of it , without new revelation . whilst god is of the same mind , heaven of the same nature , and the gospel of the same tenor , there can be no new christianity . therefore let all new lights go for ignes fatui , and mere meteors , that serve to no purpose but to bewilder men ; he that seeks for true christianity , let him neither content himself to look back to 41 , or the last age , as some do ; nor 500. years backward to a dark age , as others ; but let him inquire for a religion as old as gospel , and observe in what rules it was delivered , and in what examples it first shew'd it self in the world. as for the other note of religion , viz. universality ; it is certain , the true religion is the most truly catholick . for it is evident , that our saviour intended but one church , and one religion in all the world ; and to that purpose he instituted christianity in such sort , that it should agree with all times and ages , fit all countries and climates , suit all constitutions and conditions of men , and subsist under whatsoever form of government , or civil polity it should meet with . those therefore who model religion according to the peculiar fashion of some one country , or frame a notion of it which requires a certain complexion and temper of body ; ( as for instance , that make some austerities essential to it , which all cannot comply with ) or that describe a religion for the cloyster , and not adequate to common life ; or that model it so , as that it must have the civil government submitted to it , or it cannot subsist ; or in a word , that confine it to narrow bounds , or canton it into separate parties : none of these understand the true genius of christianity , nor take the measures of religion from the holy scripture . secondly , he that would make a right choice of his religion , must not take it upon publick faith , or be determined by common fame , or so much as regard the loud shouts and acclamations of the vulgar . for they are generally sworn enemies to sober reason , as being moved more by heat than light , and governed by sense and phancy , and consequently cannot entertain any great esteem for a modest , sedate , manly and rational religion , but on the contrary infinitely dote upon all the tricks of superstition and enthusiasm ; and those two do so wholly govern them , that they receive no impression of religion where one or other of them doth not strike their imaginations . as for superstition , the wonderful efficacy of that upon common minds , is so notorious , that nothing can be more . if they see a man so extreamly scrupulous , that he finds ( as we say ) a knot in a bullrush ; so squeamish and strait-laced , that he becomes a burden to himself and all about him ; so infinitely full of doubts , and fears , and jealousies , that he scandalizes religion by his impertinency , and renders god almighty a very unbenign and severe majesty : such a man notwithstanding is apt to be cried up as a great saint , although in greater matters perhaps he gives himself more liberty than other men . or if they observe a man pretend to great austerity and mortification by the carelessness of his habit , dejectedness of his countenance , or other peculiarity of his garb , as wearing an hair shirt , or girt with a rope , especially if he also macerate himself with fasting , or whip himself till the blood comes , or use any such severity towards himself , they are strangely affected with this pageant of piety , and these things alone are security enough to them that he is an holy man , and of the best religion . thus no doubt the priests of baal , who ( as we read , 1 kings 18. 26. ) prayed from morning to mid-day , made horrible outcries , and used antick postures , and amongst the rest , in a blind zeal , cut themselves with knives and lancets , had a mighty veneration amongst the rabble of superstitious israelites , insomuch that the prophet elijah , with all the holiness of his life , and very great austerity of conversation too , was not able to bear up with them . and thus the scribes and pharisees in our saviours time , what by their demure and mortified looks , disfigured faces , and outward appearance of sanctimony ; what by their broad phylacteries , and fringes of their garments , beset with sharp thorns to prick and vex them ; what with long prayers and frequent fastings , and such other artifices , they so led the people by the nose , that all the wisdom , temper , goodness , nay miracles of our saviour were scarce sufficient to procure their attention to him . and thus it will be also with enthusiasm , that raises the admiration , and captivates the minds of the generality as much or more than superstition . if a man pretend to the spirit , and to extraordinary communications from the divine majesty ; if he now and then either feel or can counterfeit raptures and transports , so that by turns he shall be sometimes as it were snatcht up to the third heaven , and at another time be cast down to hell ; and if in these fits he can talk non-sense confidently , can make vehement harangues against pride , formality , or superstition ; if he make shew of extraordinary zeal and devotion , and have the pride or insolency to speak ill of his betters , to slight all ordinary forms and censure the government ; if he have either an horrible voice , or an oily melting tone , an artificial countenance , a peculiar motion of his eyes , or especially hath the trick to resemble an epilepsy in all this legerdemain , then when he speaks evil of dignities , he shall be thought to have the zeal and spirit of elias , but unquestionably the spirit of god is in him , and he is admired , if not adored , by inconsiderate people . when in the mean time , sound doctrine , sober reason , wise conversation , and grave piety , shall signify nothing but form and carnality with them . for ( as i intimated before ) such things as i last named , commend themselves only to a sedate mind , and a considerative temper ; but the other bear strongly upon the senses and the phancies of men , and so carry away the vulgar . he therefore that would not have his devout intention abused , must not suffer the multitude to chuse his religion for him , nor take it upon trust from publick fame and noise ; for if he decide this case by the poll , he shall be sure to have shadow for substance , and either imbrace a religion made up of paint and varnish , or else one animated only by a spirit of enthusiasm . thirdly , he that would make a right choice in religion , and is content to follow the measures of the holy scripture therein , must resolve with himself , not to seek for , or pitch upon such a way as will put him to the least pains , and give him the least trouble ; but be willing to deny himself , and to conflict with any difficulty that he may save his soul ; for pretended easy religions are like mountebanks cures , deceitful and palliative . some men have the folly to perswade themselves , that a religion consisting of mere faith , without the trouble of a good life will serve the turn ; nay , that to be of a peculiar party , sect or church will be sufficient ; but then it is strange our saviour should bid us strive to enter in at the strait gate : for it would be a wonder if any should miss of heaven upon these terms ; or if any be so sottish , they deserve to perish without pity . others there are that entertain a conceit of getting to heaven by the merits of other men , as by purchasing an indulgence , or by hiring a priest to say prayers for the man when he is dead , that would not be at the trouble to pray for himself whilst he was alive ; or by getting a plenary absolution of all his sins at the last gasp , or some other such voluptuous and compendious ways of salvation . he that seeks out such expedients as these , argues that he hath some little love to himself , so far as to be loth to be damned , but that he hath none at all towards god or virtue ; and indeed demonstrates , that he hath not so much as any worthy notion of god , or apprehension of the nature of the happiness of the other world. nay , he gives evidence , that he is as much in love with his sins as with himself , and would have both saved together . st. paul assures us 2 cor. 5. 10. that when we shall appear at the judgment-seat of christ , we shall receive our doom , according to the things done in the body , whether good or evil ; not according to what shall be done for us when we are out of the body , much less according to what others have either officiously or mercenarily performed for us . all such methods are cheats , the artifices of hypocrisy , and constitute only a religion for an epicure , but are as far , as hell is from heaven , from the institutions of the scripture . it is true our saviour saith , his yoke is easy , and his burthen light , but that is spoken either comparatively to the burden of the mosaick law , especially considered with the additional impositions of the scribes and pharisees , who as he tells us , laid heavy burdens upon others , but would not buckle under them themselves ; or with respect to the great assistance and mighty incouragement which those men shall meet with that apply themselves in earnest to christianity . for certainly , if there had been no considerable difficulty in the christian religion , the first lesson of it would not have been , that a man must deny himself . nor would our saviour have required us , that if our right eye or right hand offend us , we must pluck out the one , and cut off the other , that we may enter into life . chap. vii . cautions against some opinions which are hindrances both of an holy and of a comfortable life . when a man hath setled his principles , and made a good choice of his profession of religion , he is then in a fair way towards an holy and a comfortable life ; yet there are several vulgar opinions , which if they be not carefully avoided will have an unhappy influence upon both , and therefore it is expedient he should be cautioned against them ; especially such as those whereof i will here give a catalogue in the particulars following . to which i will premise this in the general , that although some of the opinions that shall be mentioned , may seem only mere speculations in the first view of them , and perhaps may go no further with some persons , whose singular probity and sincerity of heart may antidote them against the malignity of such tenets , yet in their own nature and the genuine consequences of them , they are very dangerous , as shall now be made appear in particular . 1. therefore let him that would make a due improvement of the principles of christianity , take care of allowing himself to pry too curiously into the secret counsels of god , or of marshalling too confidently the decrees of election and reprobation , and especially of arguing presumptuously concerning his own or other mens salvation or damnation from them . there is no question with me but that god almighty foreknew from all eternity whatsoever should come to pass in after times ; and let it be taken for granted also , that from the same eternity he decreed with himself whatsoever he would afterwards effect or permit ; nay let us moreover suppose he hath expresly determined with himself who shall be saved and who shall be damned , and that so peremptorily , that only they shall be saved whom he hath so decreed to save , and those shall certainly be damned whom he hath past such a decree upon . but what then ? the proper and only reasonable use we can make of these suppositions , is to admire the divine eternity , soveraignty , power and omniscience ; here is neither matter for our curiosity nor for our reason to descant upon : not for our curiosity , since it is plainly impossible to know , what the particular import of those decrees is , or whom they concern ; and less for our reason , since if we will argue any thing hence , it must be no better than deducing conclusions from unknown premisses . the very prying into these cabinet counsels ( besides the folly and immodesty of it ) tends to very ill purposes , for it certainly either blows men up with presumption , or casts them headlong into desperation . the sanguine , and confident , and self-applauding , are filled with vain hopes by these speculations ; and the modest , melancholy and despondent tempers , are inclined to despair by them . but the arguing and drawing consequences of salvation or damnation from thence , contradicts the design of the whole scripture , which charges us to work out our own salvation with fear and trembling , and to use diligence to make our calling and election sure ; nay it turns into ridicule all the exhortations , threatnings and promises of the gospel . for to what purpose doth god perswade us , when he hath irrevocably determined our fate with himself ? it discourages all use of means , and all comfort in so doing , since it will be labour in vain : it baffles conscience whensoever it either checks us for sin , or would comfort us for doing virtuously ; for what matter is it what conscience saith , when god hath decreed ? it renders the solemnity of the great day of judgment a mere piece of empty pomp and pageantry , seeing mens cases are all decided before-hand ; nay it makes the very coming of our saviour , his life , death , propitiation and intercession , to be illusory and insignificant things ; forasmuch as upon this supposition , men are saved or damned antecedently to his undertaking . now if after all this , any man will be so desperately absurd and fool-hardy , as to say nevertheless gods decrees are irrevocable , and therefore the matter of fact is true , that if i be decreed to salvation , i shall then be saved without more ado ; and if i be decreed to be damned , i must perish , and there will be no help for it ; it will be in vain to use means seeing i shall but strive against the stream ; my doom is past , and i may bewail my hard fortune , but cannot reverse it . i would only further ask such a man this plain question , viz. how he came to perswade himself that god almighty hath decreed to save and damn men right or wrong ( as we say ) i. e. whether they repent and believe in christ , jesus or no. forasmuch as it is evident , that he that harbours such an opinion of the divine majesty contradicts the very notion of a god , and represents him to be the worst and most hateful being imaginable ; a being that hath only power and will , but hath neither love nor hatred , neither wisdom , justice nor goodness in him at all ; that hath no esteem for faith , virtue or piety , no sense of gratitude and ingenuity , nor any aversation to baseness and villany ; but as if he were an unmoved , rigid idol , is inflexible by any repentance , prayers , tears , addresses and importunities , and insensible of , and unprovoked by all the affronts and insolencies that can be done to him : to be sure he that can think thus of god , will easily believe him to have set a mean value upon the blood of his only son ; forasmuch as he hath given him up to death to no purpose upon the aforesaid supposition . now unless all this be true ( which is impossible ) there can be no colour nor foundation for such an horrid and barbarous opinion . and if this be false , as most certainly it is , then we shall easily be led into this scriptural hypothesis of the divine decrees , viz. that as he decreed from all eternity to send his son to be the saviour of the world , so he then also determined that as many as should believe on him should be saved , and such as did not so , should be damned . and then , what if we find it to follow from the nature of gods omniscience , that he must foreknow the individual persons that shall be saved or damned , or from the nature of his determinations , that only such and no other can be saved , namely , those he hath decreed to it ; yet then it will be evidently to no purpose to gaze up to gods decrees : for then whatever hath been written in the archives of heaven , it is certain it cannot contradict this , that if i believe and repent , and become a good and holy man , i shall be saved , or otherwise i shall be damned ; and then all is plain before me : for in this case i have nothing further to do , but to make use of the means of grace which god affords me , and to look into my own heart and life for my evidences of heaven . thus as the wise persian , who sooner found the sun to be upon the horizon , by turning himself towards the western hills , than he that fixing his eyes upon the east , expected to see the sun it self : so we shall sooner find the beams of divine favour in the reverse and reflection of them upon our own souls , than by a presumptuous prying into his secret purposes . and the consideration of this truth will ingage men in all care and caution , in all diligence and humility , in the use of means , till they gradually improve into a state of holiness and comfort here , and to assurance of the kingdom of heaven hereafter . and this is the course which the apostle leads us to , 2 tim. 2. 19. the foundation of god standeth sure , having his seal , the lord knoweth who are his , and let him that nameth the name of christ depart from iniquity ; as if he had said , it is true indeed , god knows from eternity whom he intends to save , and all such shall eventually be saved and none else , but our hope and comfort cannot be built upon unknown principles , such as only are recorded in heaven , but upon the counterpart of an holy life , or a conformity to those conditions which god hath expressed in his gospel , as a copy from the original , kept in his own bosom . 2. the next dangerous mistake which we ought carefully to avoid , is , concerning the grace and holy spirit of god. when men unreasonably expect that god should do all for them in the business of their salvation , without their own indeavours , upon pretence that we can do nothing our selves , and therefore it is in vain to go about it ; our part is only to wait gods time of working , and when his holy spirit moves , the business will be done without more ado , but in the mean time all our diligence is discharged as impertinent , and even our prayers too ( if this doctrine be consistent with it self ) : for according to this opinion , if ever men come to heaven , they must be dragged thither by omnipotency , ( as the disciples of mahumet expect to be by the hair of their heads . ) now though it be undoubtedly true , that all the good that is in us , is owing to the father of lights from whom every good and perfect gift cometh , forasmuch as he worketh in us both to will and to do ; and therefore we can never magnify grace enough , nor attribute too much to the holy spirit ( without making machines of our selves , and nonsense of the gospel ) yet it is as sure on the other hand , that god needs not that we should tell a lie for him , nor would have us slander his creation for the honour of regeneration , since he doth not destroy the man when he makes a christian . so far from it , that ( as i have noted before ) he charges us to strive to enter in at the strait gate , and to use all our diligence to make our calling and election sure , which plainly implies , that he doth not intend to supersede our powers when he repairs our natures ; and that although he made us without our own activity , yet he will not save us without our own indeavours . and therefore the holy scripture always represents to us the way of gods working good in our souls , to be by exciting our spirits , by assisting and strengthening our faculties , and by cooperating with us , not by over-bearing our capacity , and doing all for us without us ; insomuch that that man who dreams of being carried to heaven by omnipotency , without his own concurrence , is so far from any incouragement from the scripture , to hope that ever he shall come there , that it is most certain he shall never see that happy estate , unless it please the divine mercy to make him so early sensible of this fatal errour , that he may timely repent and pursue the right way thither . for he that expects to attain the kingdom of heaven by miracle , it will be a miracle indeed if he come thither . and this fond opinion is as mischievous as it is unscriptural , not only as it apparently deprives a man of all the comfortable reflections of his own conscience upon whatsoever ( by the grace of god ) he hath obtained , forasmuch as it equals the condition and character of the most slothful epicure , with that of the most generous and industrious ; but especially as it disposes men to slight all the means of grace , and all the advantages of gods church , and that upon good reason : for if this opinion be true , they are all insignificant and collusory . it also tempts men to sin , and that without regret or remorse , under a pretence that they cannot help it ; and in short , it perfectly betrays them to their own lusts , and into the hands of the devil , making way for whatsoever temptation he will think fit to make use of . for the man of this perswasion ( that it is impossible to make resistance ) is bound by his own principles , and to save himself useless trouble , to strike sail and surrender upon the first assault or summons . 3. a third dangerous opinion , which it is necessary to be cautioned against , is a mistaken notion of sins of infirmity ; this at first mention of it may seem of kin to that which i last spoke of , but as i intend it , it is of a different nature , viz. when men do not altogether discourage their own indeavours upon the pretence of natural impotency in general , but yet perswade themselves that some certain sins in particular are so necessary to them , and unavoidable , that god will allow of them under the favourable notion of infirmities , and pardon them without repentance . it is very true , there are such things as pitiable infirmities , which the best of men cannot be altogether free from , and which infinite goodness therefore so far considers , as to make a vast difference between them and wilful or presumptuous sins ; pardoning the former upon a general repentance , whereas he requires a very particular repentance for , and reformation of the latter . but the mischief ( which i seek here to prevent ) is when men cheat themselves into a perswasion that some voluntary sin or other is necessary to them , and therefore must come under this estimate of infirmity , and consequently need neither be repented of nor forsaken ; from whence it comes to pass , that ordinarily the sin which hath been most customary and habitual to them , ( because it easily besets them , and they find it not easy or pleasant to them to forgoe it ) is therefore incouraged under the favourable name of infirmity . for thus they say , every man hath his infirmities , and this is mine ; and so the mouth of conscience is made up , as if a pardon of course were due to it , without the solemnity of reformation . they will allow such a case to be that which they must always complain of , but yet they never expect or desire to see it cured ; for these sins are thought to be only like the canaanites in the land , or some other remainder of those devoted and accursed nations , which must never be quite rooted out , but be always as thorns in the eyes , and goads in the sides of the true israelites , i. e. tolerated but not extirpated . but if this be not a very false notion , what was the meaning of our saviour when he requires us to cut off our right hand , and to pluck out our right eye , when either of them offend us ? that is , that if we will enter into life , we must part with the sin that is as pleasant to us as our eyes , as necessary or convenient to us as our right hand , and as painful to part withal as either of them . whereas if the aforesaid doctrine of infirmity take place with us , it will save all the pains and trouble of mortification , and keep the body of sin whole and intire , and yet put men in hopes they may go to heaven notwithstanding ; and no sin that we have a kindness to , but a man may enjoy it without danger . for thus , it shall be one mans infirmity to be drunk , another mans to swear , a third mans to be seditious or censorious ; and in short , by the benefit of a soft word or distinction ( together with a good opinion of a mans self ) he may reconcile god and mammon , christ and belial , hell and heaven . but this cheat is too palpable , for the plea of infirmity is only allowable in such cases as these following ; namely , when either ignorance or mis-information betrays a man into errour , or he fails in the manner of doing that which was otherwise good for the matter of it , or a great fear over-powers him , or the suddenness of a temptation surprizes him before he was so much aware as to collect himself ; or something of like nature to these , may be called sins of infirmity . but assuredly , that which a man knows to be a sin , and yet commits it , that which a man takes pleasure in , and lives in the habitual practice of , can never be esteemed a meer pitiable infirmity ; and therefore whosoever truly loves his own soul , and is in earnest for eternity , hath great reason to take care of this errour . 4. a fourth danger i would give warning against , is the mistaken opinion about conversion to god , which if it be rightly understood , is a great , solemn and divine thing , and whereever it is truly accomplisht , is the happiest passage of a mans whole life , and the very crisis of eternity , viz. when either a man who ( by unhappy education or otherwise ) was betray'd to evil and mischievous opinions , comes by the advantage of better information and the grace of god , to be otherwise instructed and set right in his principles , or especially when one who was formerly of a lewd and flagitious life , is by the grace of the gospel now brought to a sight of his sin , a sense of his danger , and thereupon changes his whole course and becomes a new and holy man : both these are ( as i said ) great , and solemn , and happy things , to be spoken of with all reverence , and considered with joy and admiration . but now there is a two fold mistake very common in this great affair , viz. when either such a conversion ( as we have now described ) is looked upon as universally necessary , and prescribed to all men , as the condition of their salvation , or else ( which is far worse ) when the whole nature of the thing is mistaken , and conversion from sin to god , is made to be a mere momentaneous act , a kind of qualm or fit of religion , and as such is relied upon , as sufficient to salvation , without an habitual course of holy life subsequent to it . both these last named are false and dangerous opinions , but the evil of the former of them lies in this , that it is apt to perplex the consciences , and disturb the peace of very good men , viz. when those who by the blessing of god have been trained up in good principles , and by his grace not only preserved from a loose and debauched life , but ingaged also in a holy and virtuous course all along , shall notwithstanding have it preached to them , and prest upon them , that they also must be converted and born again , or else they shall never see the kingdom of god. this indeed was necessary and proper doctrine from our saviour to nicodemus , and to the generality of the jews , as well as from the apostles to the pagan world , who had been nursed up in ignorance , superstition and idolatry : but it was not preached to john the baptist , nor to st. john the apostle , nor to timothy , who had known the holy scriptures from a child , 2 tim. 3. 15. and who had been early ingaged in an holy life , by the blessing of god upon the careful instructions of his grandmother lois and his mother eunice , 2 tim. 1. 5. not can such doctrine ( without equal indiscretion and danger ) be preached to several others now who are of that condition , that as our saviour saith , they need no repentance . but it is the latter of these opinions about conversion , which i intend in this place principally to give caution against , viz. when a man who hath been formerly either of a sottish and careless , or of a notoriously debaucht and profligate life , shall be incouraged to think his peace is made with god from such time as he hath had a qualm come over his conscience , and been put into a mood of seriousness and devotion , having been taught to date his regeneration from hence . the mischief of this mistake is very frequent and apparent , for that it tempts men to grow secure before they are safe , and it is very common and natural for such persons to grow careless of themselves upon a vain confidence in this kind of conversion , as if now their work were done , without the trouble of bringing forth fruits worthy of repentance and amendment of life . nay further , when perhaps such men have committed some such great sin , as ( that were it not for this unhappy errour ) would startle their consciences , they are hereby ( instead of applying themselves to god by hearty repentance ) inclined only fondly to look back , and to remember that such a time i was converted , and enter'd into a state of grace , and therefore all is well enough already ; and from hence it comes to pass also , that nothing is more frequent than such mens falling from grace in this sense , that is , to apostatize from such hopeful beginnings ; for indeed they were at most but beginnings , but being foolishly rested in , as if they had amounted to the whole attainment of christianity , they flatter men into security first , and betray them to shame afterwards . and the falsity of this conceit is evident in this , that whereas it makes the great business of eternity to lie in an instantaneous act , the transaction perhaps of a day or an hour , or a sermon , the holy scripture quite contrary-wise represents it as the business of a mans whole life , and requires , that men not only set out well , but that they make a daily and gradual progression towards heaven ; forasmuch as it tells us , that otherwise he who hath begun in the spirit may end in the flesh , and that a man may return with the dog to his vomit , &c. and then the latter end of such a man is worse than the beginning . 5. another mistake not inferiour to any of the former , either in respect of errour or danger , is about the power and authority of conscience , viz. when men perswade themselves that all is right and true , which they are satisfied of in their consciences , and that it is lawful for them to do whatsoever that dictates to them , or allows them in , as if conscience were not a thing to be ruled but to rule , and were invested with a kind of soveraignty , so that it were a law to it self , and to others also . if you reprove some mans opinion ( instead of arguments for it ) he tells you it is his conscience , and that 's enough ; or if you blame some action of his life , he regards not your reprehensions , for , saith he , my conscience smites me not for it , and therefore i am safe ; or if you forewarn him of some counsels or undertakings as tending to sedition and publick disturbance , it is no matter , it is his conscience , and he must pursue it . the mischief of this is very intolerable , for by this means the most foolish and extravagant actions are justified , and the malefactor rendered incorrigible , being both hardened in his sin and in his sufferings , for ( if it come to that ) you cannot convince such men , for they have a testimony within them which is infallible , and in confidence of that , whensoever you bring an argument which they cannot answer , they reject and defy it as a temptation of the devil . if you rebuke them , you blaspheme the holy spirit ; if you go about to restrain them , you violate the most sacred prerogative of conscience , and are gulty of the only sacriledge which ( in their opinion ) can be committed , and which is worst of all , thus god is intitled to the very passions and follies of such men , and to all the extravagancies in the world : for if it be their conscience , god must patronize it , and bear the blame of all . now one would justly wonder what these men think this thing called conscience to be , surely no less than some god almighty within them , and so indeed several expressions of them seem to intimate . but certainly , if they thought conscience to be nothing else but a mans own mind , or opinion , or perswasion , or practical judgment ( which certainly it is , and no more ) they could not either in reason or modesty think fit that this should have such a paramount authority as to bear all down before it , at least they could not imagine that their peculiar phancy or humour , their particular education or idiopathy , their ignorance or stubbornness , should be lawless and uncontroulable . for if mens opinions or perswasions are infallible , what is instruction for ? if the light within be sufficient , what is the light of holy scripture for ? if conscience be a guide to it self , to what purpose are spiritual guides provided by divine wisdom for our conduct ? and if that may not be restrained in its extravagancy , wherefore were laws made , and magistrates appointed ? so that either this wild notion of the power of conscience must be false , or else instruction and education are useless , magistracy and ministry impertinent , and both laws and scripture of no effect . and if notwithstanding this notion be imbraced , it is plainly impossible , that such men should live either holily or comfortably . not holily , because conscience thus left alone to it self , without guide or rule , will in all likelihood follow mens temper and inclination , and then a mans most beloved lusts shall be the dictate of his conscience . not comfortably , because he that is destitute of a law , and a guide to resolve him in difficulties , must needs ( if he consider and be sensible of any thing at all ) be perplexed with perpetual disputes , and endless scrupulosity upon every undertaking . but it will be pretended that there is no help for it , but when all is done , men must and will follow their own consciences ; forasmuch as discourse , or laws , or scripture , signify nothing till they are applied by conscience ; they indeed may give aim , or may be of the nature of evidence in a cause ; but it is conscience which collects the result , and he that complies not with that , is guilty of sin , whether the evidence was well summed up or no. to this purpose some passages of scripture are usually misapplied : e. g. let a man be perswaded in his own mind , rom. 14. 5. that which is not of faith is sin , rom. 14. 23. and he that doubteth is damn'd , &c. i do confess here is something of truth in this plea , but blended with a great deal of errour , and here i verily believe lies the rise or occasion of the perswasion of the extravagant authority of conscience . but when we consider wisely , the truth is no more but this , that a mans conscience ought to go along with him in the acts of his obedience to the law , or that he ought to be perswaded the thing is lawful to be done before he does it , otherwise he doth violence to himself , and condemns his own act . but it doth not follow , that therefore it is lawful to do whatsoever he is perswaded of in his conscience , or that it is not his duty to do any thing but what he is so perswaded of ; for this abrogates all the laws both of god and man , and makes their legislations to depend upon private consent . if therefore any man through ignorance or prejudice , or any such cause , shall have his conscience alienated from the law , or dictating otherwise to him ; this as it cannot make a law , so neither can it discharge him from the obligation of one . all that this works , is , that it puts a man into so sad a case that he may sin both ways , that is , both in obeying and in disobeying ; but because he is brought into this strait by his own default , it is evident this cannot acquit his conscience ; for one sin is no discharge for another . that therefore which he hath now to do , is first to inform his conscience better , and then to comply with the rule . and that this is the true state of this case , will appear ( beyond all exception ) by the resolution of our saviour himself in two passages of the gospel ; the former matt. 6. 23. if the light that is in thee be darkness , how great is that darkness ! where first he supposes that the principles of a mans mind or conscience may be very false and erroneous , and then pronounces , that he that is in such a case is in a very deplorable condition ; forasmuch as the errour of his conscience will be sure to run him upon miscarriages of life , and the priviledge of its being his conscience will not exempt him from the consequences of so doing . the other passage is joh. 16. 2. where he foretels his disciples that they should fall into so unhappy times , and lie under such prejudices & misprisons with the world , that those that killed them , should think they did god good service . now those that think they do good service , and perform a meritorious action in such a thing , most certainly follow their consciences in so doing , and yet it is as certain , that this did not justify the fact ; for then the persecutors of christianity and murderers of the apostles , must have been a very conscientious and commendable sort of men : wherefore it is evident , that conscience is no rule nor sufficient warranty for our actions . 6. in the sixth place let him who hath thoughts of attaining the happiness of the world to come , take care of entertaining an opinion of the impossibility of religion according to the measures of the holy scripture . this is a common prejudice upon the minds of ignorant or cowardly people , for they phansy that a life according to the laws of the gospel , is rather a fine speculation , or a philosophical hypothesis , than a necessary and practicable truth . they confess it would be a very good and commendable thing , if we could comply with the rules of our saviour , but they look upon it as impossible , and so of no indispensable obligation . for they say , our natures are so corrupted by our fall , and thereby our faculties are so weak and impaired , that we are indeed nothing but infirmity on the one side ; and on the other , we are so beset with temptations , and the world , the flesh and the devil , are so much too strong for us , that we must sin , there is no avoiding of it , and god must pardon , and there 's an end of the business . now if such an opinion as this possess a man , it will prove impossible that ever he should live holily . for if natural corruption have not infeebled us sufficiently , this cowardly conceit will be sure to do it effectually . for no man ( in this case especially ) is ever better than his design , nor rises higher than his aim or projection ( no more than water rises above its fountain ) nay , it is a thousand to one , but he that sets his mark low , will fall yet lower in his prosecution ; and he that is cowed and dejected in his own mind , so as to think he shall never overcome the difficulties before him , most certainly never will or can do it . he only is like to prove a good christian , that resolves with the true-hearted israelites to despise difficulty and danger , and to conquer the good land , whatsoever it cost him ; for such a man unites his strength , collects his forces , and disheartens his enemies as well as defies their opposition ; but the despondent cowardly person , both infeebles himself and incourages his enemies ; so that he can neither attempt , nor much less effect , any brave thing . and the same conceit of impossibility will as certainly render our spirits uncomfortable as remiss ; because after all the pretence a man can make for his cowardice and remissness , he cannot but observe the strain of the whole scripture to be against him ; and surely that man cannot enjoy himself very well under those attainments , which god and his own conscience condemn as mean and unworthy . but after all , the ground of this opinion is as false as it is mischievous ; for in the first place , the holy scripture assures us of some persons , and particularly of zachary and elizabeth , luk. 1. 6. that they walked in all the commandments of the lord blameless , and were both righteous before god , and yet they were the children of the same adam , and exposed to all the temptations , ill examples , and difficulties with other men . besides , the aforesaid opinion , under a pretence of modesty , and an humble acknowledgment of humane weakness , reflects very dishonourably both upon the wisdom and goodness of god , when it imputes to the great law-giver of the world , such over-sight and severity , as to prescribe such laws as were not fitted to the capacities of those that were to be subject to them , and to be judged by them ; unto which adde , that it puts an intolerable slight upon the power of faith , and ( which is more ) upon the very grace of god also , as if neither of them could carry us through all the difficulties we should be exposed to . upon all which considerations ( and several such other which need not here be mentioned ) this opinion of the impossibility of religion appears to be very bad , and such as ought by all means to be avoided by him that would lead an holy and comfortable life . 7. and yet there is another opinion , which is both as common and as dangerous as any of the former ; against which therefore i will give caution in the seventh and last place , viz. when though perhaps religion shall not be universally pronounced to be impossible , yet it shall be thought to be only the peculiar business , or especially to belong to some certain sorts or conditions of men , but not to be the general calling , the necessary and indispensable duty of all men . under this pretence , serious and constant devotion is looked upon as appropriate to the cloyster , where men live retired from the world , and are thought to have nothing else to do ; or to be the imployment of churchmen , whose peculiar profession it is ; or for old and bed-ridden persons , who are fit for nothing else , but a prayer-book ; or at least for men fallen into adversity , who have no other thing to retire to , and to suppor themselves withal , but the contemplations of another world. but for men of callings and business , or for those that are in the flower of youth , and warmth of blood , in health and prosperity , these are thought to have allowances due to them , at least for the present , and the more solemn consideration of religion must be adjourned to another time . if in the mean while such as these go to church , and perhaps now and then say their prayers , it is as much as is to be expected ; for their business is pretended to be too great , or their temptations and avocations too many , or at least their spirits are too light and brisk to permit them to be strictly devotional , or to make religion their business . thus men make vain apologies , but doth god almighty allow of them , hath he made any such exceptions or distinctions ? no certainly , he hath made religion every mans duty , and hath charged us first to seek the kingdom of god and his righteousness ; he hath equally imposed this task upon prince and peasant , clergy and laity , rich and poor , master and servant , young and old , the afflicted and the prosperous , the man of business as well as those of leisure and retirement . he that hath an absolute soveraignty over the world , that hath right to our homage and attendance , that hath laid infinite obligations upon us to love and obey him ; he that hath considered and forecast all our circumstances , businesses , difficulties , temptations and excuses ; he that observes our carriage and behaviour towards himself , he that cannot be deceived , will not be mocked , and is no accepter of persons : he , i say , hath made no such exceptions or exemptions in this great concern of religion ; and therefore they cannot be mentioned without great unreasonableness , nor relied upon without horrible danger . if indeed eternity were the peculiar concern of a certain sort and condition of men only ; or if old men only died , and none else ; or if rich men can be contented that only poor men shall go to heaven , then the other sorts of men may excuse themselves from devotion : but otherwise it is the greatest absurdity that can be to hope for the end without the means . what though old men must dy , yet will not young men quickly come to be , old men too , at least if they do not die first ? and what if men of retired lives have more leisure for devotion , and more time to spend in it , yet is any man so hard put to it , but that he may ( if he will ) spare some time for his soul and eternity ? what if it be acknowledged that churchmen have peculiar obligations upon them to recommend religion to others , yet it is certain , that the necessity of practising it , is common to others with themselves ; forasmuch as there is no duty of it peculiar to them , unless it be to be exemplary in all . it is true , poor men , and men in adversity , are justly accusable of intolerable sottishness , if they who are frown'd upon by the world , do not seek to repair their unhappiness by the favour of god and the hopes of another world. but it is as true , that rich men and those in prosperity , are as justly to be upbraided with disingenuity , and base ingratitude , if they be not devout towards him that hath dealt so bountifully with them . besides all this , there is no calling or condition of men , but under it they may ( if they have a heart to it ) very affectionately attend upon religion , consistently enough with all other lawful business or occasions . almighty wisdom hath not so ill contrived the state of this world , that there should be any necessity that business should supplant religion , or religion intrench upon business ; nor if things be rightly considered , are these two kind of affairs so contrary , or doth devotion take up so much time , or so much exhaust mens spirits , but with a good zeal and a little forecast , both may be carried on together . or if it were otherwise , and that the care of our souls would indeed weary our bodies , or the securing of heaven would disorder , and a little incommode our secular interests ; yet neither is life so certain , nor the present world so considerable , nor heaven so mean and contemptible an interest , as that a man should not be willing to put himself to some trouble for the latter as well as for the former . and as there wants not reason for this course , so neither are examples wanting in this kind , where men that might have made such excuses , as aforesaid ( as justly as any persons whatsoever ) have notwithstanding quitted and disdained them all , and applied themselves remarkably to the service of god and devotion . for if riches , and the variety of worldly cares and business which usually attend them , were a just excuse from attendance upon religion , then job might have claimed exemption , who was the richest man in all the east , and yet the devoutest too . his thousands of sheep , and oxen , and camels , his abundance of servants , his numerous family , and the care of all these , did not tempt him to the intermission of one dayes devotion . if either the temptations and pleasures of youth , or the voluptuousness of a court , or the multitude of examples of prophaneness , or the cares of a prime minister of state , or the jealousies of a favourite , could all together have amounted to a just dispensation from the strictness of religion : then daniel who was in all those circumstances might have pleaded it , and upon that account might have retrencht his conscience , and intermitted his praying three times a day , especially when he knew his enemies , watcht advantage against him in this particular . if the general licence of souldiers , the temptations such men are exposed to , the necessities they often are prest with , or the sudden avocations they must be subject to , could make a tolerable apology for profaneness , or an excuse for irreligion , then cornelius , acts 10. had been excused from praying to god continually , and serving the lord with all his house . nay , lastly , if either the state and grandeur , or the prerogative of a soveraign prince , if the impunity of a king , or the glory and affluence of a kingdom ; nay , if either interest of state , or weight of affairs , the cares and policies of government , had been all together sufficient to make a dispensation from the strict obligations of religion , then david might have pretended to it , in abatement of his duty to god , and of his constant and ardent devotions . but all these holy men considered , that god was a great majesty , not to be trifled with , and an impartial judge , without respect of persons , that eternity was of more consequence than the present life , and heaven better than this world ; and they were so far from thinking an eternal interest to be inconsistent with the management of temporal affairs , that contrarywise they believed there was no such effectual way to succeed in the latter as by a diligent prosecution of the former . but as for those who being convinced of the absolute necessity of religion , and of the inexcusableness of a total and final omission of it , would notwithstanding make it to be only the business of old age , or a sickbed ; these ( although by the folly and sloth of men , they have too many followers in their opinion , yet certainly ) are the most absurd and inexcusable of all . forasmuch as in order to the making such an hypothesis passable with their own consciences , they must not only suppose several very uncertain things , which no wise man can have the confidence or rather madness to presume upon ; but the very supposition it self implies divers other things so base and disingenuous , as no good man can be guilty of . first , they make very bold and desperate suppositions , as for example , that they shall live to old age , and die by a leisurely and lingring sickness . that god will then accept of mens return and repentance ( who never stopt in their carriere of sin and the world , till death arrested them . ) that god will give them repentance what time they prefix to him , or that they can repent when they will. that they shall be fit for the most weighty affairs when they are at the last gasp , and the most important of all business can be transacted when their strength and spirits are exhausted . and to say no more , that it is fit and tolerable for a man to leave that to be last discharged , which if any accident prevent him in , he is everlastingly ruined . all these things must be taken for granted by him that shall venture to put off the business of his soul to the last act of his life , every one of which are at the best uncertain , and for the most part false , and therefore to build upon them is extream presumption . secondly , if the foundation of such a course were not rotten and unsafe , yet that which is built upon it is base and dis-ingenuous ; for the man who upon any considerations whatsoever can content himself to put off the things wherein gods honour and his souls welfare are concerned to the very last , proclaims he hath an unreasonable love and admiration of this world , for the sake of which he postpones religion , and that he hath no real kindness for , or good opinion of the ways of god , in that he puts the care of that business as far off , as possibly he can ; and indeed that he would not mind god or his soul at all , if it were not for mere necessity and fear of damnation . now whether this then can be a reasonable course , or he be a candidate of the kingdom of heaven that governs himself by these measures , it is too easy to judge . wherefore let the man who hath entertained any principles of religion , and hath any value for his soul , and care of eternity , utterly abominate and avoid this last named , as well as all the forementioned prejudices or opinions . and having so done , let him then attend to the more positive and direct advices in the following chapter . chap. viii . directions for an effectual prosecution of religion . he that is resolved to be a christian in earnest , will find it necessary ( in the prosecution of his design ) to attend to the six following directions . 1. let such a man be sure always to keep himself strictly sober , by which i mean , not only that he avoid the extremity of a debauch , but that he indulge not himself so liberal an use of wine and strong drink , as that he shall come too near the confines of intemperance , especially in the general habit of his life ; or that he take care that through facility or carelesness he comply not with the too common practice in this particular . forasmuch as it is evident , that the approving a mans self to god , and the taking care of eternity , are such weighty and important affairs , that they must needs require the greatest composure of thoughts , and the utmost intention of our minds ; and can neither be worthily taken in hand , nor much less pursued as they ought , in such a light and jolly humour as the custom of tipling doth ordinarily put men into ; for that relaxes a mans thoughts , and fills his spirit with froth and levity ; it renders the mind of a man so airy and trifling , that he becomes transported with a jest , and diverted by every impertinence ; it banishes sollicitude , and puts him besides his guard of caution and circumspection ; a mans head in such a case is impatient of weighty considerations , incapable of grave deliberations ; his thoughts are fluctuating and uncertain , he comes to no stable resolution , nor can he make any constant progress ; and surely such a temper cannot make a fit soil for religion to take root in , or to thrive upon . besides , intemperance doth not only disturb the reason of the mind , but also weakens and depresses it , and exalts phancy in the room of it ; which fills a man with wild , loose , and incoherent ideas : and which is still worse , it raises the brutal passions also , both irascible and concupiscible , and thereby makes work for repentance and mortification ; which must needs become a very hard task to perform , when the same causes which have made it necessary , have therewithal impaired those powers that should accomplish it ; and therefore this course is utterly inconsistent with a design of religion . moreover , besides the evil of intemperance it self , it exposes a man to a thousand temptations , and puts him at the very mercy of the devil , forasmuch as he that is under the power of drink , is not only out of gods keeping , but out of his own also ; he hath quenched gods spirit whilest he inflamed his own , he hath deprived himself of gods providence by going out of his way , and he is not perfectly in possession of his own mind , and therefore surely is in a dangerous condition . to which adde , that whereas sobriety and watchfulness use always to be accounted inseparable companions ; it is apparent , that he who neglects the former , can never be able to maintain the latter ; and consequently the intemperate man cannot be fit for prayer and meditation , and other great exercises of piety . upon all which accounts our saviour s. luke 21. 34. charges those that will be his disciples to take heed to themselves , lest at any time their hearts be over-charged with surfeiting and drunkenness , &c. 2. in the second place , let the man who designs to prosecute religion effectually , take care of intemperance of mind , as well as of that of the body ; and with equal heed , avoid intoxication by wild opinions , as he would do a surfeit of meats and drinks . the prophet isaiah complains of the people of the jews , isai . 29. 9. that they were drunken but not with wine , they staggered but not with strong drink ; and the apostle exhorts men to be sober minded : so that it seems there is a kind of spiritual drunkenness , which disguises mens minds as much as the other brutal custom disorders their outward person . of this there are a great many instances , but two most remarkable , viz. opiniatre and scrupulosity : i mean by the former , when men have no setled judgment in religion , but allow themselves an endless inquisitiveness in matters of opinion , and are always hunting after novelty : by the other i understand a captious or squeamish humour of conscience , under which men perpetually vex both themselves and others with unreasonable fears and jealousies . as for the former of these , it is notoriously the humour of some men to be always doubting , disputing , and gazing after new light , as if all mankind had been imposed upon till now , and the old way were not the good way , but every new invention , or upstart notion contained some admirable mystery in it ; therefore they think it necessary to try all things before they can hold fast that which is best , and indeed surfeit on the forbidden fruit of the tree of knowledge of good and evil , as if it were the same with the tree of life . and if perhaps they fall not into any of those dangerous opinions which i gave caution against in the former chapter , yet it is by chance if they do not ; for they having no judgment of discern the difference of things , no ballast to poise and settle them , are driven up and down with every wind of doctrine ; they are of the opinion of the last book they read , or the last man they discoursed with , for always the newest and freshest opinion is the best ; and so ( as they say of the chameleon ) they take their colour from the next object . this temper is a mighty disparagement to divine truth , for it looks as if there were no certain way of satisfaction to the minds of men , but that they must always seek and never find , and endlesly dispute but could never come to a resolution : and it is so intolerable an impediment of the life and practice of religion , that it is many times more harmless to be setled in some bad opinions , than to be thus unsetled , and to dispute every thing . for besides that this course draws off the spirits of men , and spends their best heat upon unprofitable notions , and so takes them off from studying their own hearts , examining their consciences , and diligent attendance to their ways and actions ; it raises passion , nourishes pride , foments divisions , and in a word , turns christianity into vain janglings . whereas a truly sober christian is readier to believe than to dispute in divine things , and more careful to practise old rules than to devise new models ; he studies the scripture sincerely , not for objections but for resolution ; he lives up to what he knows , and prays god to direct him where he is uncertain ; and so is led by the divine grace in a plain path towards heaven . the novellist or great disputer contrariwise , being unresolved of his way , makes no hast in his journey , and cannot very earnestly practise any thing to day , because he cannot tell what opinion he shall be of to morrow . and then for the other instance of intemperance of mind , namely scrupulosity . when men have such headstrong and ungovernable , or such shy and squeamish consciences , that they boggle at every thing which doth not just fit their peculiar phancy and humour , though they can give no reasonable account of their jealousy or aversation , but only they dislike and are offended with such and such ( indifferent ) things , they know not why , their conscience takes check at them , and there is no more to be said in the case . now such as these can by no means be reputed sober men , who ( like as we say of drunkards ) see double , and consequently fear where no fear is , or who are terrified by their own idle phancies , their brains being clouded and darkened by the crude steams of riot and excess . this temper however in some cases it may be pitiable , is notwithstanding very mischievous , not only as it disturbs the peace of the church and of mankind , by rendering those who are under the power of it , busy and pragmatical , censorious and uncharitable towards all that are not just of their own mode and size , but ( which is far worse ) it misrepresents the divine majesty , as if he were a captious deity , who watched mens haltings , to take advantage against them , as having more mind to damn than to save them . by which means it discourages men from religion , as if it were the most anxious and uncomfortable thing in the world ; and consequently of all this , it extreamly hinders proficiency in virtue ; for he that is always jealous of his way , will often make halts , or have a very uncomfortable progress . on the other side , he that is likely to make a good christian , satisfies himself of the divine goodness and candour in interpreting the actions of his creatures , and being conscious of his own sincerity , in following closely the rule of the scripture , where it is plain , thinks himself at liberty where that is silent , and takes the direction of his spiritual guides where it is obscure , and then goes chearfully and vigorously on his way towards heaven . 3. next to regard of sobriety both of body and mind , let the man who designs the other world , take heed that the present world grow not too much upon him , and distract or over-burden him in his journey towards heaven : and the diligence and circumspection in this point ought to be the greater , in regard this world is placed near us , and therefore is apt to seem great to our sight , and the other ( though incomparably greater ) being at a distance from us , is apt to seem little and contemptible . besides , it is the chief aim of the devil to make the present world seem much more beautiful and valuable than it is , that by its blandishments he may soften us , by its allurements debauch us , or at least by the care and concerns of it distract us and take off our edge to better things . it is certain also , that he whose affections are eagerly ingaged upon secular interests , can never be ingenuous and free enough to have a right understanding of the true and real difference of things , nor conscientious enough to stand by that truth which he understands ; for he can never be steady in any principles , but must turn with every tide , and sail with every wind , as it shall make for his purpose : besides , it is plain , that our souls are too narrow to hold much of this world , and yet to afford room for any great share of heaven together with it . therefore our saviour hath said , ye cannot serve god and mammon , and accordingly in his first sermon on the mount , matt. 6. 24 , 25 , 26. to the intent that his doctrine of the kingdom of heaven might take place in the hearts of his disciples and hearers , he very emphatically and largely cautions them against admiration of the world , and too eager pursuit of it . and in the aforementioned passage , luk. 21. v. 34. to his admonition against over-charging themselves with surfeiting and drunkenness , he subjoins the cares of this life , intimating , that those two kinds of vices ( as opposite as they may seem to each other ) agree in their malignant influence upon religion : neither indeed are they so contrary in their natures as they seem to be ; for as drunkenness is nothing but a liquid covetousness , so on the other side , covetousness is a kind of dry thirst or drunken insatiable humour ; and it is so much the more dangerous and incurable than the other , as it is the less infamous , merely because it doth not presently discover it self by such odd and ridiculous symptomes as the other doth . to avoid this therefore , let the man we speak of , consider constantly with himself the shortness and uncertainty of the present life , by which he will easily be apprehensive of how much more consequence it is to provide for eternity , than for that little abode we are to make in that state wherein the things of this world are of any use to us . let him also observe the success of things , and he will easily conclude , that much more of our prosperity is owing to the providence of god , than to our own forecast and indeavours ; and consequently , that it is a better provision for our children and posterity , to leave them under the blessing of god , than in great possessions . and in consequence of these perswasions , he will not be tempted to grasp too much business , so as to hinder him in devotion , but will rather consider his own strength , viz. how much care and labour he can undergo , without depression of his spirit , or debasing his mind ; and will weigh the dangers and temptations of the world against the pleasures and all urements of riches . this will also incline him prudently to methodize his affairs , and to put that business which seems necessary , into the best order , that so it may take its due place in subordination to his greater concerns , and not supplant or interfere with them . to which purpose also , if he have any considerable matters to dispose of , he will think it convenient to set his house in order as well as his business , and have always his will made , not only , that thereby he may be the more effectually admonished of his mortality , and be provided against the surprizal of death , but that in the mean time he may have the less sollicitude upon his spirit , and may the more singly and undistractedly apply himself to his main business . and then 4. in the fourth place let him attend to the counsel of jesus the son of syrach , ecclus. 2. 1. my son , if thou come to serve the lord , prepare thy soul for temptation , that is , as if he had said , whensoever thou undertakest a course of religion , be not so fond as to imagine thou shalt be able to accomplish it without sweat and difficulty , or so secure as to think of obtaining the crown without a conflict , but expect to meet with temptations of several kinds , and arm thy self accordingly ; especially in thy first entrance on such a course , thou must look for the sharpest encounters , for thy enemies are not so soon vanquisht as defied , nor are they either so fair and civil as to give thee scope to harden and fortify thy self in thy enterprize , or so imprudent as to slip the opportunity of thy weakness and security together . beginnings in all such cases are attended with the greatest hazards and difficulties . the devil rages most at first , out of indignation to suffer the prey to be taken out of his mouth , whereas when he is past hopes of recovering it , he hath more wit than to labour in vain , and will not so much trouble himself to tempt when he sees no likelihood of success , but he is more resolute than quickly to despair or give over his siege upon the first denial of his summons . no he will storm and batter thee night and day , and cast in all his bombs and fiery darts to affright and compel thee to a surrender . and for the flesh it is certain , that the first checks which are given to sensual inclinations , are harshest , and go most against the grain , because they have used to take their full scope and swinge ; indeed when a man hath accustomed them to denial in their importunities , they by degrees and in time grow tame , and submit to the yoke of reason , as fire is extinguish'd by being supprest , or as a violent torrent that is turned into a new chanel , and restrained its antient course , at first rages , and foams and swells against those new banks , though at length it ceases its tumult , and runs along quietly within its boundaries . it is not one overthrow will dishearten the old man , he must be baffled and vanquisht over and over before he will cease to rebel , nor must you think to find virtue easy till you have accustomed your self to it ; for nothing but custom can intirely subdue custom , wherefore ( till that is introduced ) you must never be secure but always upon your guard . and then as for the world , the first rejection of that out of a mans heart is performed with as great difficulty as any of the former ; when a man hath once cast over-board that luggage which otherwise was likely to have sunk him , it 's possible he may be glad of the exchange , and despise what before he admired ; but it is a great matter to be convinced of the necessity of unburdening the vessel , and a long dispute before men are willing to lose any thing for heaven . it requires a great sagacity to see the empty pageantry of the world , so as to slight fame , applause , riches , ease and pleasure ; a hard piece of self-denial to abridge himself of the liberty other men take ; a great mastery of a mans self to be deaf to all the charms , and insensible of all the caresses of the world , and in a word , to keep a mans eyes and thoughts steadily fixed upon another life . therefore there is great reason that a man should count upon difficulty in the undertaking of religion , lest when it comes upon him unforeseen , he turn recreant , and come off with shame and loss . besides all this there is something more which ( i apprehend ) the wise man intended in the aforesaid advice , namely , that he that resolves to be a virtuous man , must fortify his mind , as well against the perswasions , examples , and discouragements of his less considerate friends and acquaintance , as against the bitter scoffs and reproaches of his enemies , that neither the insensible insinuations of the one dissolve him into lukewarmness and remissness , nor the rough attacks of the other sink his spirits , and shake his resolution . opposition from each of these he must expect to meet with : from the former , out of folly , or else in their own defence , that such a man's zeal may not reproach their negligence ; from the other , out of malice and as assailants , that they may reak their spight upon god and his holy ways ; and therefore he ought to be provided for both . against the soft insinuations of injudicious persons , he must be provided , by being girt about with truth , and have on the breastplate of righteousness , as the apostle advises , eph. 6. 14. that is , he must establish his heart in an undoubted belief of the truth on his side , by considering the authority of god , the example of our saviour , and other holy men , and hence be able to render a reason of the hope that is in him with meekness and fear ; and if this do not ease him of their fond importunities , he must then put on some degree of morosity , and resolve with david , 2 sam. 6. 22. that if this be to be vile , he will yet be more vile . against the rude treatments of lewd and malicious men , he must as the same apostle advises , eph. 6. 16 , 17. take the shield of faith , whereby he shall repel all the fiery darts of the wicked , and for an helmet the hope of salvation ; and in contemplation of the objects of both those , he will be able generously to contemn all obloquy and reproach , as disdaining to be hectored out of salvation . in a word , for altogether he must always remember , that self-denial is the first lesson of christianity , and that he that hath not so learnt it , as to take up his cross and follow christ , cannot be his disciple . 5. in the fifth place , let the candidate of the kingdom of heaven take care that he do not precipitate himself into temptation ; for as on the one side we ought to behave our selves stoutly and bravely , when it pleases god to lay it upon us , so on the other side , ought we to be as cautious and timorous of drawing it upon our selves ; the first of which is seldom separate from the last ; for he that knows how to encounter a danger , will not ordinarily thrust himself into it ; and usually those who are so stupid and fool-hardy , as to run themselves into difficulties , shew as little courage and conduct in conflicting with them , as they did discretion in the adventure upon them ; and no wonder , seeing in such a case they put themselves out of gods protection , trusting to themselves , and then they cannot in reason expect other than to be deserted by his grace in such unwarrantalbe enterprizes . let the piously disposed man therefore not be so fond as to try experiments upon himself , lest he buy his knowledge of his own weakness at the cost of too great an hazard . let him not go too near sin , in confidence that he can divide by an hair , and come off clever enough . for instance , let him not nibble at an oath , nor mince the matter of profaneness , nor drink to the highest pitch of sobriety , nor go to the utmost extremity of justice in his dealings ; for he knows not the deceitfulness of his own heart , nor considers the slippery ground he stands upon , that will thus venture to the very brink of his liberty . nor let him provoke enemies to himself by intemperate zeal , as if a good man should not meet with opposition enough without his own procuring , nor the world had malice enough unless he inflamed and exasperated it ; especially , let him not thrust himself into lewd company , in confidence of his own integrity and stability : for he hath no sufficient apprehension of the power and malice of the devil , who by any of the aforesaid imprudences tempts him to tempt himself ; nay , nor doth he seem to hate and abominate sin so absolutely as he ought to do , that loves the vicinage and neighbourhood of it . what the wise man therefore advises , prov. 5. 8. concerning the whorish woman , is very applicable to this case , remove thy way far from her , and come not near the door of her house ; and so also he saith of flagitious men , chap. 4. 14 , 15. enter not into the path of the wicked , and go not in the way of evil men , avoid it , pass not by it , turn from it , and pass away ; for he that goes ordinarily to the brink of a precipice , is in great danger sometime or other to fall in , and he that nibbles at the bait , will one time or other be taken with the hook . 6. sixthly and lastly , as a discreet man , and concerned for eternal life , ought not to be over-daring and confident in his approaches towards sin and danger , so neither ought he on the other hand to be timorous and strait-laced in things eminently and unquestionably good ; whether it be in instances of devotion towards god , or of self-denial and mortification of himself , or in acts of charity towards others ; for in all these , there is such a scope and latitude , as that a brave and noble spirit of christianity , may and will distinguish it self from a narrow and stingy temper in the discharge of them . for example , such a man as we speak of , neither will nor ought to confine his devotions to such strict and precise measures , as that he that falls short of them will be guilty of an omission of his duty ; but will contrarywise find in his heart to spend something more than ordinary of his time in prayers and meditation , and such other acts of immediate worship . he will not stick to apply somewhat more than the just tenth or tythe of his increase , to the incouragement of religion ; nor will he grudge to deny himself , upon weighty occasions , some of that pleasure which at other times he can allow himself without sin : or if occasion be , he will give alms , not only out of the superfluity of his estate , but to the utmost of his ability , perhaps beyond his convenience ; for these things though ( generally considered ) they are not matters of express duty , yet do they not cease to be good , merely because they are not commanded , so long as the species and kind of them is commanded ; and besides , such extraordinary expressions of obedience to a general command , are very fit to demonstrate our love to god , our gratitude for his unspeakable bounty towards us , and our value of the kingdom of heaven , seeing that by such instances especially , we shew , that we love the lord our god with all our heart , and soul , and strength ; and that we think nothing too dear for the assuring our selves of eternal life . and though it would not be expresly a sin to omit any one of the instances of the several kinds aforesaid , yet it must be a palpable argument of a narrow heart towards god , to yield no such instances at all , and cannot but proceed from very culpable superstition to be afraid of so doing ; nay more , for a man to be barren of such fruits , and careless of such performances , is a great point of folly and imprudence towards our selves , in respect of the comfort which our hearts might receive by such generosity ; for although by no after act of ours ( how excellent soever ) it be possible for us , to make any proper amends to the divine majesty , for our former offences and omissions , yet by such expressions as these ( we speak of ) we shew our selves sensible of those miscarriages , and that we are under remorse for them , and we give proof , that we truly love god , though we have offended him , and desire to obtain his favour by the most costly oblations . upon all which accounts it seems very adviseable , that he who sets his face towards heaven , should indeavour to open and inlarge his heart this way , and not suffer himself to be cramped and contracted by any odd opinions to the contrary . whereas therefore some men seem to fansie a frugal way of religion , and accordingly inquire for the minimum quod sic ( as we say ) or the lowest degree of saving grace , as if heaven and hell were divided by an hair , and they would be at the trouble of no more piety than would just carry them out of danger ; they are to be admonished that they seek after impossibilities and contradictions ; for it is in truth as if they should say , they would have fire without heat , religion without devotion , piety without affection , holiness without zeal , or that they desire to fear god , but have no inclination to love him . to speak plainly , the lowest degree of goodness is never sought after but in an ill temper of mind , and by a cowardly and hypocritical heart , nor can it be found with comfort ; for the essence of grace is no more discoverable without the fruits , than a body without its accidents ; and therefore there are but two ways of obtaining true comfort in our souls , viz. either by our daily proficiency , or by our extraordinary fervency . first , by daily proficiency we discover the life of grace in our hearts , as we discern a plant to be alive because we see it grows . secondly , by extraordinary fervency , as when perhaps a man hath not had time to give proof of himself by a long course of growing daily better and better , he may yet demonstrate a vital principle of good in his soul , by such generous efforts of zeal as we have been speaking of ; in consideration of which , it is therefore not only sordid and ingrateful towards god , but very uncomfortable to our selves to inquire for the mere essence of grace , and to stand upon strict and precise terms of duty . but perhaps these men think a pretence of modesty will countenance them against any imputation of cowardize or hypocrisy , for they will say they are contented with the lowest seat in heaven , and so they may arrive at that state , they are ambitious of no more . silly men ! as if it were a culpable ambition to indeavour to be very good ! as if supreme happiness could be modestly or remisly desired ! or that he either understood or truly desir'd heaven , who would modestly complement , others to enter before him ! no , no ; the chiefest good is desirable for it self , and the natural manner of desiring it , is to do it without measure and bounds , and it is impossible it should be otherwise ; he therefore that hath these modest desires of heaven , is either a stark hypocrite , or hath no true notion of that state at all . besides , if it were or could be possible for a man to be modest and good in this sense , i mean to love heaven but moderately , and yet to comethere , notwithstanding it could not be without great folly and danger , for a man to set himself too low a mark in so high a concern ; for ( as i observed before ) we see it is almost constant with men to shoot below their aim , and nothing more ordinary than for their practice to fall short of their speculations ; and therefore every man that would not miscarry in his design , takes care to direct himself high enough ; accordingly in this great affair of religion , he that yields to such a faint-hearted temper , under the notion of modesty , will not only never be very good , but scarcely ever be tolerable or good at all ; for if his projections be mean , his performances will be worse , in regard the deceitfulness of his own heart , the reluctancy of the flesh , and the temptations of the devil , will be sure to get some ground upon him ; and when abatements are made for all such disadvantages , what a pittiful dwarfish sanctity will this over modesty arrive to at last ? but yet after all this , some perhaps will be found so silly as to think , or so disingenuous as to pretend to a suspicion , at least , that such extraordinary works as we have been now recommending , may savour of merit or supererogation ; very likely , if any man could be so absurd as to attribute any such thing to them ; but surely he that takes his measures of things from the holy scripture , will be in little danger of such a gross mistake , especially whilest we are expresly told by our saviour , that when we have done all that we can , we are still but unprofitable servants ; for can a mortal man oblige his maker ? can infinite perfection become a debtor to dust and ashes ? but forasmuch as god requires and deserves that we should love him with all our soul , and heart , and strength ; it is impossible we should love him too much , but great danger we should love him too little : it cannot therefore choose but be the wisest and safest course to incline to the side of god almighty , and to favour his interest against the sensuality , deadness and deceitfulness of our own hearts . o but ( may some man say ) will it not at least be will-worship to affect uncommanded instances of love to god and zeal of his glory ? i answer , it is possible that such a thing may be , if these things be done with neglect of those expressions of love and zeal which god hath particularly appointed ; for this looks as if a man pretended to be wiser than god himself , and so would undertake to choose for him , what he should be pleased with . but now , if neither his appointments in special be superseded by these voluntary performances , nor these voluntary performances be unagreeable to those standing and general rules he hath given us , there can be no danger that divine goodness should ill interpret them , especially since there can be no imaginable reason why he that was pleased with a free-will-offering under the law , should be offended with the like under the gospel ; where above all things he requires a free , chearful , generous and reasonable service . wherefore let the man who really believes there will be rewards of well-doing in another world , and is resolved to obtain them , be always ready to every good work , and chearfully imbrace the opportunity wherein he may perform a costly or a difficult service ; and let him take care that no tradition of men , nor superstitious conceit of his own head , neither the example of other mens careless lives , nor the too natural remissness of his own heart , prevail upon him to neglect such instances , whereby the glory of god may be most advanced , and his own comfort assured . part ii. the practice of holy and comfortable living . jer. 6. 16. thus saith the lord , stand ye in the ways , and see , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your souls . the practice of holy and comfortable living . chap. i. of secret devotion , between god and a man 's own soul , and particularly of prayer . hitherto in the former part of this little book , we principally designed these four things , first , to discover the foundations of religion in general , and from thence to demonstrate the reality , importance and necessity of it . secondly , to settle mens judgments and determine them in the choice of their profession of religion in particular . thirdly , to give caution against certain common but dangerous mistakes , which might otherwise undermine and disappoint the ends and purposes of religion . fourthly and lastly , to lay down some general directions necessary to be premised in order to the effectual prosecution of a religious design , and all this we comprized under the title of an introduction . but now we come to build upon those foundations , and more particularly and plainly to draw out the lines of an holy and comfortable life . here therefore it may seem expedient that we should in the first place consider the extent and whole compass of religion , to the intent that it may not be taken for such a narrow and stingy thing as the generality of men represent it , namely to shew , that it is not a mere scuffle about opinion , nor a canting with peculiar phrases , neither a clubbing into a distinct party under the notion of a church or select society , nor yet the formal acting of a part with the observance of abundance of nice rites , ceremonies and punctilio's ; that it is not a thing which looks beautifully , and promises fairly in publick , but is forgotten or laid aside at home , nor is it immured in a closet , and never sufferd to take the air in conversation ; to say no more , that it is not mere morality , nor mere devotion , but both these in conjunction , together with all that is brave and noble , and wise and good ; all that can better the minds and tempers , and lives of men , and all that can improve the state of the world ; all this is within the verge of religion , especially the christian religion . for so the apostle intimates , phil. 4. 8. finally brethren , whatsoever things are true , whatsoever things are honest , ( or grave ) , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely ( or friendly ) , whatsoever things are of good report , if there be any virtue , and if there be any praise , think of these things , i. e. count them branches of christianity , for true religion is nothing less , nothing , i mean of no narrower extent than a wise and worthy conduct and manage of a mans self in all those relations we stand in , namely towards god , our neighbour , and our selves . this i take to be the true notion and the just province of religion , but i can neither think it possible to handle all the parts of so vast a subject in this short treatise , nor indeed do i apprehend the discoursing of them all to be equally necessary to those for whose use i principally intend these papers . therefore omitting ( but not excluding ) all other branches of religion , i will here only speak of these three things . first , of secret devotion , or those acts of piety which are transacted only between almighty god and a mans own soul. secondly , of private piety , or the exercises of religion in every particular family . thirdly , of the more publick acts of religion , and concerning a mans governing himself so as to consult the honour and service of god in the parish wherein he lives . i begin with the first , viz. of secret or closet devotion . that this is an essential branch of true religion , and a necessary and universal duty , appears by the command of our saviour , mat. 6. 6. when thou prayest , enter into thy closet , and when thou hast shut the door , pray to thy father who is in secret , &c. in which words it is not our saviours meaning to forbid or put a slight upon all but closet devotion ; for he himself frequently prayed publickly and taught his disciples so to do ; nor though he speak of a closet , doth he intend to confine this duty to the strict formalities of a closet , but that it may be done in the fields , or in any recess or place of secrecy whatsoever , as he himself practised ; nor lastly , though he use the word prayer only , doth he make that strictly taken to be the whole office of secret piety ; for it is usual in the scripture , and in common speech also , to express all the acts of immediate worship by the name of prayer , whether they be praises , or adorations , or confessions , or thanksgiving , or meditation or self-examination ; all therefore which our saviour here intended , was to represent the necessity of secret devotion as well as publick , and to press that upon his disciples which the hypocrisy and ostentation of the pharisees had laid aside , because in truth they sought not gods glory but their own . and this is further recommended to us by the universal practice of all good men in all ages and countries of the world , and of whatsoever opinion or perswasion otherwise . there have perhaps been those who under some pretence or other have neglected family worship , and those also who have been abased by some scruples into an omission of publick worship ; but i verily think that none but flat atheists , or gross hypocrites ( which are much the same thing ) could ever dispense with themselves in the common and habitual neglect of secret worship ; for a man cannot believe there is a god , or much less have any worthy apprehensions of him , but it naturally puts him upon some act or other of adoration towards him . acts of publick worship are to the soul as exercise is to the body , it may live and subsist , though not long and healthfully without it ; but secret devotion is like the motion of the heart and lungs , without which a man is presently choaked up and destroy'd ; if his heart do not move towards god , and as it were by circulation return in praises , all those benefits which it continually receives from him , it is stifled by repletion ; and if by prayer he do not breathe out his griefs , and as it were ventilate his spirits , he is strangled by his own melancholy : for the publick performance of religious offices cannot make a supply in these cases , because every man hath his secret sins to confess to god , which it is ordinarily unsafe to make other men privy to , and his peculiar infirmities and temptations , his griefs and burdens , which it is in vain to lay open to men , seeing only god can relieve them ; and every man hath received sundry personal mercies and savours from the hands of god , in answer of his prayers , which require a personal acknowledgment to the divine goodness . and the opening of a mans heart in any of these cases is commonly attended with such affections and passionate expressions , as would be indecent to the eyes of men , though they are very becoming towards god , in respect of which last thing , we find , 1 sam. 1. 13. hannah was thought to be drunk , by the holy and wise man eli the priest , when yet , as the truth appear'd afterwards , he saw in her only the devout symptoms of a sorrowful spirit . besides , these acts of secret worship are very necessary in order to publick worship , both as they dispose and fit a mans heart for it before he enters upon it , by composing the thoughts and raising the affections ; and as they make application of it afterwards , pressing home upon the conscience , the instructions there received , and improving and confirming into a stable resolution , those good affections and inclinations which were stirred up by it ; insomuch , that that man will either have no mind to gods publick service , or no suitable temper in it , or be little the better after it , that hath not first fitted and prepared his heart for it by secret devotion . and herein lies the true reason , as well of the lamentable unprofitableness as of the common irreverence of publick performances ; because men rush into gods house without the due preface of secret preparation , and they turn their backs upon god when they depart from the church , never attending to , or improving those good motions which the spirit of god had kindled in them . moreover , these devout offices of religion , though they are by no means to supplant and supersede the publick ( as we have intimated already , and shall demonstrate at large by and by ) yet in some respects they are more acceptable to god than the other ; forasmuch as they are founded upon an acknowledgment of his omniscience , and demonstrate the great and intimate sense we have of the divine majesty , and consequently of this they give the greatest assurance to our own hearts , of our sincerity , and so are the most comfortable : for publick devotion may possibly have a great alloy of secular interest , and may owe it self in a great measure to the authority of laws , or to publick fame and reputation ; but he that worships god in secret , where and when no eye is privy but only that of god almighty , is secure to himself , that he can have no mean or sinister end in so doing , nothing can move him to this but the mere reverence of god , and therefore our saviour in the forementioned passage , mat. 6. 6. lays an emphasis upon those words , thy father which is in secret , and adds this incouragement of such addresses to god , thy father which seeth in secret will reward thee openly . upon all which considerations let the man who either values gods glory , or his own improvement , peace and comfort , or indeed who makes any pretence to religion , strictly make conscience of , and constantly practise secret devotion . the nature , extent , manner , instances and circumstances whereof , i am now further to explain in the following particulars . 1. and i begin with that which is so universally acknowledged , and so principal a part of divine worship , that ( as i noted before ) it is ordinarily put for the whole , i mean prayer to god , touching the secret exercise whereof , let the good christian take these following directions . first , let him not fail night and morning ( at least ) solemnly and devoutly to pray to god : divers holy men we read of , who according to the greatness of their zeal , or urgency of the occasion for it , have prescribed to themselves stricter measures than this ; particularly , david saith he would worship god seven times in a day , and daniels custom was to do it three times a day , dan. 6. 10. as seems also to have been that of the primitive christians ; but less than twice a day i cannot find to agree with the practice of any good men , unless either sickness disabled them , or some very extraordinary occasion diverted them : and it is wondrously fit and decorous , that we , who owe our whole time to god , should pay him the tribute of devoting those critical periods of it ( i mean evening and morning ) to him , especially in consideration of the peculiar circumstances these two points of time are attended with , namely in the evening , having finished the course of that day , and reflecting upon our infirmities in it , we cannot but observe by how many failings we have justly incurred gods displeasure , if he should severely animadvert upon us ; and therefore have great cause to deprecate his anger , and to make our peace with him : and we must needs also be sensible both how many dangers we have escaped , by his providence , and how many instances of blessing we have received from his goodness , and therefore have reason to praise and magnify his name ; nd especially being then also to betake our selves to sleep , when above all times we are out of our own keeping , and are exposed to a thousand dangers from thieves , from malicious men , from violent elements of wind , fire and water , from the enterprizes of evil spirits , and frightful dreams , and our own foolish imaginations , in which and sundry other respects , no man knows what a night may bring forth , and in consideration of which , he is a stupidly secure , and fool-hardy person , that doth not think it highly to be his interest , by peculiar addresses , to recommend himself and all his concerns to the watchful eye of providence , which neither slumbers nor sleeps . and in the morning , having not only by the guard of holy angels been preserved from all those dangers which might have surprized us in the dark , and when our senses were so lockt up that we could not help our selves , but refreshed and recruited in all our powers by that admirable divine opiate , sleep ; nothing less can become us than to consecrate anew all these restored powers to our creator and preserver , by hearty adorations . besides this , we are then sensible that we are now entring upon a new scene of business , where we shall be exposed to innumerable accidents , dangers , difficulties , and temptations , none of which we are match for without divine assistance , and have therefore need to implore his grace and good providence before we encounter them , so that it is not timidity or superstitious fear , but just wisdom not to dare either to go to bed , or to set our foot out of doors , till we have recommended our selves to almighty god by prayer . and by so doing ( as aforesaid ) we maintain the juge sacrificium , and ( in gods gracious interpretation are said to ) pray continually , and to consecrate our whole time to him ; and besides , we keep up a lively and constant sense of him upon our hearts . secondly , let him be sure that these duties be done fervently as well as constantly and frequently , not formally and customarily , without life and feeling of what a man is about , or with wandring thoughts and distracted affections , but with the greatest vigour and intention of mind that is possible ; for if a mans heart be flat and remiss in these special approaches to god , he will be sure to be much worse , and even loose and atheistical upon other occasions ; for these secret duties are the special instruments and exercises of raising our hearts towards heaven , and as it were the nicking up of our watch to that cue in which we would have it go . in the more publick offices of religion the credit and reputation of it is principally concerned , and therefore they ought to be performed with all gravity and solemnity , but the very life and soul of piety lies in these secret duties , and therefore they ought to be discharged with the quickest sense and most inflamed affections ; insomuch that a man must not think he hath acquitted himself when he hath repeated such , or so many prayers , until he find also his heart warmed , and his temper of mind raised and improved by them ; to this purpose therefore , let him in the entrance upon these retirements place himself under the eye of god , and be apprehensive of the immediate presence of the divine majesty , that this may give check to all levity of spirit and wandering of thoughts , and make him grave and reverential ; let him also all along be sensible of the great value and necessity of those things which he either begs of god , or returns thanks for ; that this may render him ardent in his desires , and affectionate in his praises , and whilest he perseveres in these duties , let him join with them , reading and meditation , not only to fix his mind , but to prevent barrenness , and to impreganate and inrich his souls with divine notions and affections . to this end , thirdly , let him take care that he tempt not himself to flatness by an affected length of these holy duties ; for though it be a sign of an indevout temper to be too compendious and concise in them , as if we grudged the time spent in gods service ; and although it be also irreverent towards god to be so short and abrupt , as if we briefly dictated to him what we would have done ; yet it is to be guilty of the same fault , to be impertinently tedious with him , as if he could not understand us without many words , or would be wrought upon by tedious importunity . besides all this , it is to be considered , that often , when the spirit is willing , the flesh is weak , and that our bodies cannot always correspond with our minds : now in such a case to affect the prolonging of our devotions , is to lose in the intention what we get in the extension of them ; for it will be sure either to make us go unwillingly to our duty , or to perform it very superficially ; in either of which circumstances it is not likely we should be pleasing to god , or be able to make any comfortable reflections afterwards upon such performance . the measures of devotion therefore are not expresly prescribed by god , but are to be determined by a prudent respect to the peculiar constitution of the person , the condition of his affairs , and the extraordinariness of the occasion ; and to go about to exceed these bounds , is an argument of intemperate zeal , which is never acceptable to god , and is so far injurious to a mans self , that it manifestly hinders what it pretends to promote . to these i add , fourthly , let not the devout man be very curious or sollicitious about the from or expressions of his secret duties ; i mean , whether his prayers be read out of a book , or be the present conceptions of his own mind , so long as they are offered up from an understanding soul , and an humble and affectionate heart , for these are all the things that god looks at , and wherein his honour is directly concerned ; and therefore as he hath no value for eloquence of speech on the one hand , so neither hath he for strength of memory , or for pregnancy and variety of phancy on the other ; but only ( as i said ) that we worship him with our understanding , and do not like parrots , utter words whereof we have no sense or notion ; that we bring an humble and contrite spirit , as sensible of the infinite distance between him and us , and an heart seriously affected with his presence and the nature and value of the things we are conversant about . it is true , that a composed form is most sutable to publick worship , where ( as i noted before ) the dignity and credit of religion is concern'd , and that perhaps in private duties , our present conceptions may most please and affect our selves ; but our acceptance with god ( especially in these secret duties ) depends neither upon the one nor the other , but upon those inward dispositions of the soul aforesaid . wherefore let no man cheat himself into an opinion that those heats of phancy or transports of affection which sometimes happen in conceived prayer , are instances of real and extraordinary devotion ; or that because the use of a form or book may perhaps be destitute of such flights , therefore those duties are dead and formal : forasmuch as those services may be most acceptable to god which are less pleasant to our selves ; since it is not those sudden flashes but a constant and even servour of piety which he hath regard to . and this leads me to another advice , namely , fifthly , let the pious man think himself obliged to pray without ceasing , and that he is never to lay aside or intermit the regular course of a daily devotion upon any pretence whatsoever , but especially not upon the absurd pretext of awaiting the motion of the spirit ; for although it be true , that the spirit of god ceases not to move men to their duty , the way of the spirit of god is not to move sensibly , and to make violent impressions upon us ; and therefore he that suspends the performance of his duty till he is so jogged and stirred up to it , will never pray at all : and indeed what reason can there be to expect such a thing , or what need of it in the case of a known duty ? if it were the will of god to put us upon some extraordinary service , then it were reasonable to expect some special mandate or impulse upon our spirits from him , which might both warrant the enterprize , and quicken us in the prosecution ; but in ordinary duties , the motion of the holy spirit in the scripture , is and ought to be sufficient , and he that will not be stirred up by that , doth but pretend to wait for a spirit in excuse of his own atheism , unbelief , or intolerable slothfulness ; and in so doing lays himself open to an evil spirit , whose design it is to check and withdraw men from religion , and this is matter of sad and common experience , that from waiting for the motion of the spirit , men very usually grow first to frequent omissions , then to carelessness of their duty , and at last to a total neglect of it . therefore let not any man slight a regular and methodical devotion , as a meer formal and customary thing , since this is the very attainment of piety , when that which is matter of duty becomes also in a good sense customary and habitual ; and he that out of such a temper performs the duties of religion constantly and reverently , gives far greater proof of sincere christianity , than he that seems to himself to do them with greater heat and transport , but needs from time to time to be jogged and provoked to the performance . sixthly , to all these i adde in the last place , that it is very advisable , though not absolutely necessary , that in these secret devotions , a man should ( where it may be done with privacy , and without oftentation or such other impediment ) pray vocally and audibly ; for although god knows our hearts , and observes all our thoughts , and the motions of our affections before we express them , and therefore needs not that we should interpret our minds to him by words , yet it is fit we should imploy all the powers and capacities we have in his service ; our bodies as well as our souls , and our lips as well as our hearts . besides , though we cannot affect god with the tone and accents of our speech , yet we often times affect our own hearts the more , and raise them a note higher in concord with the elevation of our voices : but that which i principally intend is this , viz. by the harmony of our tongue and voice , our hearts are as it were charmed into the greater composure and intention upon that we are about . and so whereas it is the usual complaint , especially of melancholy and thoughtful persons , that their hearts are apt to rove and wander in these secret duties of religion , by this means we have it very much in our power to keep them from extravagancy , and at once to make our devotions the less tedious to our selves , and the more acceptable to god. chap. ii. of several other instances of secret devotion . though prayer be the most general duty of religion , the common instrument of all piety , and the most immediate address to god ; yet it is a great mistake to make it the only instance of secret devotion , for there are several others of great moment , amongst which i reckon in the next place , 2. study and meditation ; not only to direct and assist our prayers ( of which i said something before ) but especially to cultivate and improve our own minds , that we may be wiser , and consequently both more capable of doing god better service in this world , and also fitter for the society of angels and the conversation of the spirits of just men made perfect in the other world. for we are to consider , that god almighty hath set a mighty value upon our souls , in redeeming them by no less a price than the blood of his only son ; and therefore we should be intolerably ingrateful towards him , if we bestow no cost upon them , but live as if we were mere matter and body , and take care only to please and gratify our senses , and in the mean time abandon our minds to folly and ignorance , to sloth and superstition . we are to consider also , that the same infinite goodness hath by the same purchace deliver'd us from the fear of eternal death , which otherwise would have kept us in perpetual bondage , and so have contracted our spirits , and rendered our very selves so inconsiderable to our selves , that no man could have had the heart to take any care of himself , but would be tempted to have lived like a beast because he expected to die like one , or worse ; but now that we are made to hope for immortality , and to live for ever and ever , there is great reason a man should spare no cost , no labour and pains about himself , since he may reap the fruit and enjoy the comfort of so doing in the better enjoyment of himself a thousand ages hence , and to all eternity . moreover the same divine goodness hath designed us to a glorious estate of happiness in his own kingdom of heaven , a state of intellectual pleasure , and the most sublimed ingredients of felicity , which a dull , sottish , and sensual soul can never be capable of perceiving , if he were placed in the midst of them , and therefore he is more than brutish that doth not dispose himself so , that he may be meet , to partake of that inheritance with the saints in light . to all this we are to consider , that the general apostafy of mankind hath weaken'd our natures , clouded our understanding , and disorder'd all our powers ; and together herewith the foolish opinions and traditions of the world have abused and deceived us yet more and more , so that we must be most silly and unhappy creatures , if we do not indeavour to deliver and disingage our selves from both these calamities . and the case is not totally irreparable in respect of either of these mischiefs , if we be not wanting to our selves ; for to the intent that we might in some measure recover our selves , it hath pleased god to give us time to consider in privacy and retirement from the noise of the world , that we may recollect our selves ; he hath set before us his works and providence to meditate upon , we have his holy scriptures to inlighten our minds , and guide us out of the perplexed state of things we enjoy , the publick ministry and abundance of good books to help us to understand those scriptures , and above all we are assured of the assistances of his holy spirit against the weakness and confusion of our own understandings . so that as there is great reason and great necessity that we should apply our selves to study and meditation ; so we have as great incouragement to hope for success in so doing : for by application of our selves to the means aforesaid , we may not only rid our selves of that wildness and ferity which is ordinarily upon our natures , but outgrow vulgar opinion and tradition , and come to be able to make a true estimate of things set before us ; we may greaten our spirits so as to despise those little things which silly men dote upon ; we may free our minds of childish fears and unaccountable superstitions ; we may understand the true reason of religion , the loveliness of virtue , and in a word , have worthier notions of god , and clearer apprehensions of the world to come . and although it be acknowledged that all men are not alike capable of these improvements , either by reason of the weakness of their minds , or the unhappy constitution of their bodies , or the perplexed condition of their outward affairs ; yet certainly god almighty hath by the means aforesaid put it into every mans power to be wiser than he is if he would but apply himself to the use of them , and therefore let the devout man be sure to make the experiment . to further him the more wherein , let him to all the considerations foregoing adde these two following . first , that forasmuch as he was made in gods image , it is no less than a contempt of the divine majesty to have no regard to the cultivating and adorning that part of himself wherein he especially resembles his maker ; and consequently it will appear to him to be a very fit and proper instance of worship towards god to improve his own soul ; and therefore it is here justly placed amongst the expressions of devotion . secondly , let him consider , that the great game of eternity is but once to be plaid , and that there is no retrieving of our neglects and carelessness afterwards ; therefore there is all the reason in the world that we should play it intently and warily : my meaning is , that therefore we ought to redeem time from folly and sensuality , and apply it to the advantage of our souls ; and he that doth so , and begs gods blessing upon it , will undoubtedly find his mind inlarged , his life more regular , and his spirit more comfortable , which are all the chief ends of devotion . 3. the next instance of secret devotion ( for i am not curious in what order i place them ) shall be the exercise of faith in god and dependance upon him , in pursuance of an acknowledgment that he alone governs the world , and the framing a mans heart to take notice of him , to have recourse to him , and stay it self upon him in all exigencies , and accidents and passages whatsoever , that he may impute nothing to chance , fate or the stars , but possess himself with a deep and setled apprehension of the great interest of god in all revolutions or occurrences . this is a point of great and real honour to the divine majesty , as it sets god always before us , and places him continually in our eye , as it brings us to an intire resignation of our selves to his dispose and puts us into a constant gravity and a reverence towards him , as it provokes us to address our selves to him upon all occasions , to pray to him , to trust in him , to walk humbly and thankfully before him . and it is of mighty advantage to our selves , as it strengthens and fortifies our weak spirits by the contemplation of that mighty providence we are under , and that we are protected by a wise , and good , and powerful being , whom nothing can be too hard for , and who is liable to no surprize or mistake , as it assures us , that nothing befals without him , and therefore every thing is ordained for wise ends , and shall be turned to good in the conclusion ; this also inables us to be contented in every condition , secure against all fears , and to arrive at such an evenness of spirit , that we shall not be tost with every accident , hurried by every emergency , but possess our selves in patience and tranquility . and consequently this must needs be a very worthy entertainment of our retirements , and such as deserves and requires the application of our minds to it , that we may be under the power of this perswasion , and be able to answer to our selves the atheistical objections against it , to give some account of the intricacy and obscure passages of providence , without ( some skill in ) which it will be very difficult , if not impossible , to walk either piously or comfortably ; but by this exercise we hold continual conversation with god , we live and walk with him , he is always at hand to us , to awe us , to support and comfort us , and our hearts become not only a temple where we solemnly offer up our services at set times to him , but an altar where the holy fire never goes out , but sends up constantly the sweet odours of prayers and praises to him . 4. another exercise of secret devotion is to premeditate our conversation , and so to forecast the occurrences of life , that we may conduct our selves both with safety to our souls , and to the best advantage of our spiritual interests ; forasmuch as he that lives ex tempore ( as we say ) and unpremeditately , will neither be able to avoid the dangers which will be sure to encounter him , nor to improve the opportunities which may offer themselves to him . in our converse in this world we must expect temptations from the devil , allurements from sensual objects , provocations from the folly or malice of evil men , vexations by unhappy accidents , and above all abundance of evil examples to debauch and corrupt us ; and that man will most certainly be surprized by some or all of these , that doth not forecast them : and arm himself against them , and therefore a wise man will not adventure to go abroad and take in the infectious air of the world , till he hath antidoted himself against the danger , by the advantages of retirement , and the secret exercises of devotion . to this purpose he will before he goes out of his closet , not only consider the common calamities of the world , the reigning sins of the age , but the especial difficulties of his calling and profession , and the peculiar infirmities of his own temper ; and withal will forethink and prepare himself against such efforts as by reason of any of these may be made upon him . if he can foresee that he shall unavoidably fall into evil company , he will first indeavour to warm and affect his heart with the quicker sense of religion , that he may not only take no hurt himself , but ( if it be possible ) imprint some sense of good upon those he converses with . if any thing be likely to happen that will strike him with melancholy , he will first go to god by prayer for strength and constancy of mind , and indeavour to fix his heart so intently upon another world , as that the occurrences of this may not discompose him . if he be likely to meet with that which may provoke him to anger , he will compose himself to as great a coolness as possibly he can , that no passage may inflame him . if any allurement to sensuality present it self , he will consider how he may retreat into grave company , or earnest business , that so he may decline that which is not easily to be withstood . and on the other side concerning opportunities of doing or receiving good ; forasmuch as every wise man is sensible that the seasons of things are no more in his power than the time of his life is , that no enterprize succeeds well which is not nicked with a fit season , and that it is impossible to recal it when it is slipped by ; therefore the pious man will forethink what may offer themselves probably in such circumstances as he stands in , lest he should overlook them when they present , and so he lose an advantage of doing glory to god , or good to men , and of promoting the interest of his own soul , and accordingly will dispose his heart in secret to apprehend them , and to improve them ; he examines his capacity , and stirs up his attention , and projects the means , either how he may reap some benefit by good and wise company , or how he may seasonably interpose a word on gods behalf in common conversation , or how he may do some good thing that will turn to account another day . 5. but if either by the neglect of such opportunities as aforesaid , the pious man omit the doing of some good he might have done , or by security of conversation he fall into any of those dangers he ought to have watcht against , then there is a fifth great work for private devotion , for in this case there lies a double care upon him ; first , that he slight not his danger , and secondly , that he despair not of remedy , but be both deeply sensible of his miscarriage , and also rise again with indignation and resolution . first , that he slight not his fault ( as generally men do by the plea of example , or the pretence of humane infirmity ) and so harden himself in his sin , but feel a deep remorse , and conceive a mighty displeasure against himself for it . secondly , that on the other side he aggravate not his guilt to such a degree as to preclude repentance by despairing of the divine mercy , but presently flee to the grace of the gospel , and implore gods pardon , with setled purposes never to offend in the like kind again . now neither of these are done as they ought to be , but in retirement , viz. when a man hath opportunity of dealing impartially between god and his own soul , and therefore ( especially because the occasions of them often happen ) are justly reckonable as a part of closet devotion , and accordingly they are represented by the holy psalmist , psal . 4. 4. stand in awe and sin not , commune with your own hearts in your chamber , and be still , &c. wherefore let every man that hath any sense of god upon him be throughly perswaded to set some time apart for this purpose , that he may romage his own heart , and find out all the evils of his life ; and when he hath discovered any particular guilt upon his soul , let him not forsake his closet , and depart out of gods presence till he have affected himself with deep sorrow and contrition for his sin , and prostrated himself at the throne of grace with strong and earnest cries for pardon , and until he have confirmed his heart in a resolution of watchfulness and more strict obedience for the time to come . and let him do this often , that he may not run up too big a score , and so either his heart become hardened through the deceitfulness of sin , or his conscience be so affrighted with the greatness of his guilt , that like a bankrupt he be tempted to decline looking into his accounts , because he can have no comfortable prospect of them , or run away from god in a fit of desperation , instead of running to him by repentance . let him , i say , do this often , not by chance or unwillingly , but frequently and periodically ( set times being appointed for it ) and though i would be loth to impose a burden upon the consciences of men , yet i think it ordinarily very adviseable , that this be done once a month , viz. whilest a man hath his past actions and carriage in remembrance , and can take a just account of himself ; but especially it is very fit to do it against the time of the administration of the holy sacrament , and then would be extraordinarily proper and seasonable : for these two things , self-examination and partaking of the lords supper , do marvellously suit and answer to each other ; the former preparing a mans heart for that sacred solemnity , and that holy solemnity sealing to him the pardon of those sins he hath discovered and repented of in secret . but whether this work of self-reflection and ransacking a mans own heart in secret be absolutely necessary to be done at certain times and periods , it is wonderfully useful , that it be seriously and conscientiously practised some time or other ; forasmuch as on the one side it is not conceivable how a man should be able to maintain an holy and comfortable life without it ; so on the other hand it seems equally impossible that he should continue to be an evil man who habitually and sincerely practises it : for as there is no way so effectual to preserve an estate from being squandred away extravagantly , as the keeping constant and strict accounts of receits and expences , so there is no method more powerful to restrain sin than this of self-examination ; the very searching into our hearts jogs and awakens conscience , and that being rowsed , will be a faithful monitor of all that was done amiss , the mere prospect of which will make a man very uneasy , by the fears and horrors that attend it ; the consideration of the silly motives upon which a man was induced to sin , will fill him with ingenuous shame and indignation , and the easiness ( which he cannot but find ) of withstanding such motions , by the grace of god will provoke him to a resolution of amendment ; in a word , the sight and knowledge of the disease is a great step to the cure , and an heart well searched is half healed . but this leads me to another instance of great affinity with what we have now been speaking of , and which shall be the last excercise of secret devotion which i will here make mention of , viz. 6. trial of our proficiency and growth in grace , this is of great importance ; forasmuch as ( we have seen before ) the truth of grace is scarcely any otherway discernible but by its progress , and in that it makes men daily better and better , for the essences of things are indiscernible , and a man may endlesly dispute with himself whether such or such a thing be a sign of grace , and of spiritual life in him , till he puts all out of controversy by the fruits and improvement of such a vital principle ; and therefore it is extreamly necessary , if we will arrive at spiritual comfort , that we make experiment of our selves in this particular , which can no otherwise be done than by retirement into the cabinet of our hearts , and the diligent comparing our selves both with our selves and with the rules of the gospel . the common estimation of the world is a very fallacious and improper measure of divine life , and as the apostle tells us , it is a small thing to be judged of men one way or other , but if our hearts condemn us not , then have we confidence towards god ; for they being privy to our ends and designs and to all our circumstances as well as to matter of fact , cannot nor will not deceive us , if they be secretly examined , and therefore must be impartially consulted , if we would indeed know our selves , and be able to prejudge our own condition . now the testimony which our hearts can give us of our spiritual improvement , is not to be grounded upon the increased length of our prayers , nor merely from the passion and earnestness of them ; for the former of these may be the effect of hypocrisy , and the latter may proceed from some peculiar temper of body or outward accident ; nor upon our affectionate hearing of sermons , for the stony ground received the seed with joy as well as the good ground ; nor yet upon a more than ordinary scrupulosity of conscience ( especially in smaller matters ) for this may proceed from ignorance , superstition or hypocrisy . but the safest decision of this great case , whether we grow in grace or no , is to be made by examining our hearts in such points as these following , viz. whether we be more constant in all the duties of religion than formerly ? whether we be more exact and regular in our lives daily ? whether our hearts be more in heaven than they were wont , and that we have arrived at a greater contempt of the world ? whether we are more dead to temptation , especially in the case of such sins as agree with our constitution and circumstances ? whether affliction be more easy than it used to be , and we can better submit to the yoke of christ ? whether we are more conscientious of secret sins , and such as no eye of man can take notice of and upbraid us for ? whether we are more sagacious in apprehending , and more careful of improving opportunities of doing good than heretofore ? in a word , whether we are grown more meek , more humble and obedient to our superiours , &c. if upon due inquiry , oru hearts can answer affirmatively for us in such points as these , then we may comfortably conclude , that we have not received the grace of god in vain , which being of unspeakable consequence to us to be substantially resolved of , self-examination in the aforesaid particulars ( as the only way to arrive at it ) ought to have its share in our closet devotions . chap. iii. of family-piety in general . though the consideration of gods almighty power , wisdom , goodness , and his other perfections , together with our dependance upon him , and obnoxiousness to him , be the first reason and ground of religion ( as we have already shewed ) and so the divine majesty is the immediate and principal object of it ; yet notwithstanding this is not so to be understood , as if the obligations of religion extended no further than to acts of worship or address to god : for it is as much our duty to manage our selves well towards others for gods sake , as towards him for his own sake . and therefore ( as hath been intimated heretofore ) true piety in its just dimensions comprizes no less than a worthy discharge of our selves in all those relations divine providence hath placed us in . now next to our obligations to our creator and preserver , and next to our concern for the better part of our selves , our own souls , a man stands related to his family so nearly , that he is wanting in both the former that is negligent of this . almighty wisdom and goodness pronounced it not fit for man to be alone , and therefore the first provision he made against the uncomfortable state of solitude , was to enter him into the society of a family ; partly , that in so near a station , they might mutually relieve and help one another in difficulties , entertain one another by discourse , and improve one anothers reason ; partly , that in this conjunction they might fortify one anothers spirits against all ill accidents , or the enterprizes of wicked and malicious spirits more powerful than themselves ; but principally , that they might mutually provoke and inflame one anothers hearts to admiration , love and reverence of their great creator . and this end is so great and the injunction of it so strict , that every man in this society stands charged with the soul of another , and is accountable for it , at least so far , that he cannot be excusable that doth not indeavour to bring those with whom he so intimately converses , and upon whom he hath so many opportunities , to a sense and regard of god and religion . and this especially concerns those that are heads of families ; forasmuch as by virtue of their place they have always been accounted , not only kings and governours , but also prophets and priests within their peculiar sphere and province . accordingly we find it to have been the constant care and practice of all good men in all ages , to train up those of their families in the knowledge of the true god , and the exercises of true religion : particularly god himself testifies of abraham , gen. 18 — 19. that he knew he would command his children and his houshold after him that they keep the way of the lord , &c. and job 1. 5. we find it to have been the continual care of that holy man to sanctify his children and family , and daily to intercede with god for them by sacrifice . deut. 6. 6. it is an express injunction upon the children of israel , that they not only keep the laws of god in their own hearts , but that they should teach them diligently to their children , and talk of them when they sate in their houses , and when they walked by the way , &c. that is , that they should convey and imprint a sense of god and his religion upon the minds of those they familiarly conversed with . and so great is the authority and influence of governours of families , and so powerful is good example in this particular , that josh . 24. 15. joshua undertakes for his family , that they should serve the lord , whether other people would do so or no. david often declares his zeal for the maintenance of religion in his family , so far , that he resolves those persons should be excluded his house that made no conscience of god , and most remarkably , 1 chr. 28. 9. he gives this solemn charge to his son solomon , thou solomon my son , know thou the god of thy father , and serve him with a perfect heart , and with a willing mind ; for the lord searcheth all hearts , and understandeth all the imagination of the thoughts : if thou seek him he will be found of thee , but if thou forsake him he will cast thee off for ever . and for the times of the new testament there is abundant evidence , that it was the constant practice of all those who had a sense of religion in their hearts , to set it up in their families also , of which the testimonies are so many , and so ready at hand , that it is needless here to recite them ; and the success was commonly answerable to the indeavour : from whence it comes to pass that acts 10. 2. it is said of cornelius , that he was not only a devout man and prayed to god always , but that he feared the lord with all his house , i. e. his example , prayers and instruction prevailed upon all those that were under the influence of them , to bring them to ( at least ) a profession of piety also ; upon which account it is further observable , that generally when any governour of a family imbraced the christian faith , and was converted to that religion , it is said that such an one believed and all his house , or he and all his house were baptized , namely , because truly good men did not fail by their example and endeavours to bring those over to the same religion which themselves were heartily perswaded of , and accordingly we see it often come to pass in these times wherein we live , that several persons very heartily bless god that his providence disposed them into such or such pious families wherein the foundation of their eternal happiness hath been laid , by the means of the instructive and exemplary devotion which they have there been under the advantages of ; upon consideration of all which reasons , examples and incouragements , and several others which might with great ease have been added , let no good christian be of so monastick a spirit as to extend his care no farther than his own cell , and to think he hath acquitted himself well enough when he hath discharged the offices of his closet , and hath kept religion glowing in his own heart ; but think it his duty to take care that his light shine quite through his house , and that his zeal warm all his family . in order to which we will here consider these three things . first , of the several members which usually a family consists of , and which are concern'd in its discipline . secondly , the several duties of piety which especially become and concern a family . and thirdly , by what means the members of a family may be brought to comply with all those duties . 1. first , the ordinary relations of a family ( especially as it signifies those which dwell or converse together under the same roof ) are husband and wife , parent and children , master and servant , friend and friend ; and all these i take to be comprized in those several passages of the acts of the apostles , where it is said , that such a man and all his house were converted or baptized , for there are great interests of religion which intercede between every of these ; as for the relation of husband and wife , as it is the nearest and strictest that can be , so consequently it is of mighty importance to their mutual comfort , and a wonderful indearment of affections , when both the relatives are animated with the same spirit of religion , and promote the eternal interest of one another : as it is vastly mischievous and unhappy when those who are inseparably yoked together , draw divers ways , one towards heaven , and the other towards hell ; in respect of which danger the apostle advises those who are free not to be unequally yoked with unbelievers , 2 cor. 6. 14. for saith he , what fellowship hath righteousness with unrighteousness ? what communion hath light with darkness ? what concord hath christ with belial ? and what part hath he that believeth , with an infidel ? yet because it is possible , that light may prevail against darkness , therefore when such an unequal society is contracted , he doth not think it a sufficient ground for separation ; for saith he , 1 cor. 7. 16. what knowest thou , o wife , but thou maist save thy husband ? or what knowest thou , o man , whether thou shalt save thy wife ? especially since by the piety of one of the parents , the children are sanctified and placed under the advantages of the covenant of grace , as he there adds , v. 14. and seeing it is possible for one of these relatives to be so great a blessing to the other , there is mighty reason they both should endeavour it , out of self-love as well as charity and conjugal affection , since it is both very difficult to go to heaven alone , and also equally easy and comfortable , when those in this relation join hearts and hands in the way thither . as for the relation of parents and children , that is also very near and intimate , and consequently their interest and happiness is bound up together ; for as it is a mighty advantage to have holy parents , in regard the posterity of such persons ordinarily fare the better to many generations , as is assured in the second commandment , and therefore there is a double obligation upon parents to be good and virtuous , not only for the sake of their own souls , but also for the sake of their children ; so on the other hand , it is no less glory and comfort to parents to have good and pious children , and therefore they are strictly charged to bring them up in the nurture and admonition of the lord ; and indeed he is worse than an infidel , nay worse than a brute , that can be content to bring them up to hell and the devil ; for they are part of our selves , and a man that considers any thing , can as well be willing to be damned himself , as that they should be so if he can help it . now that there is much in their power this way , appears by that charge of the apostle last named , as also by the observation of solomon , prov. 22. 6. train up a child in the way he should go , and when he is old he will not depart from it ; for children in their young and tender years are like wax , yielding and pliable to whatsoever form we will put them into , but if we miss this opportunity it will be no easy matter to recover them to good afterwards , when they are debauched by evil principles , confident of their own opinions , headstrong by the uncontrouled use of liberty , and hardened by the custom of sinning . and therefore it is observable , that far the most part of good men and women are such as had the foundations of piety laid in their youth , and very few are to be found who were effectually reclaimed afterwards . but whilest children wholly depend upon their parents , and their natures are soft and pliant , when as yet they have not the hardiness to rebel , nor the confidence to dispute the commands of their fathers ; so long they may by the grace of god easily be wrought upon to good , and which is very remarkable , the influence of the mother is especially considerable in this case : for so we find not only that king lemuel , prov. 31. 1. remembred the lessons which his mother taught him , but as i have noted before , timothy was seasoned with grace , by the instructions of his mother eunice , and his grandmother lois , 2 tim. 1. 5. and many other instances there are of the successfulness of the mothers pious indeavours . but where parents neglect their duty , usually the children perish , and their blood will be required at the hands of careless parents : and which is more , there is commonly this dreadful token of divine vengeance in this world , that those who are careless of their duty both towards god , and towards their children in this particular , feel the sad effects of it in the undutifulness , contumacy , and rebellion of those children against themselves afterwards , as if god permitted them to revenge his quarrel . in the next place , as for the relation of master and servants , it is a mighty mistake to think they are meerly our slaves to do our will , and that nothing is due from us to them but what is expresly bargain'd for , since they are or ought to be gods servants as well as ours , and must do him service as well as us , and they are put under our protection , and placed in our families , that they may be instructed in his pleasure , and have the liberty to serve him , of whom the whole family of heaven and earth is called . so that properly speaking , we and they are common servants to one great master , only in different ranks , as the one part ( after the manner of stewards ) is allowed to have servants under them , and the other must do the inferiour business , but still they are gods servants more properly than ours , and must therefore have not only ( as i said ) liberty and leisure to serve our common master , but also instructions from us and incouragement so to do : and he that denies them any of these , might as justly deny them their . bread or their wages ; nay more , he that forgets to pray for them too , remembers himself but by halves , forasmuch as his interest is concerned , not only in their health and prosperity , but in their virtue and piety ; for it is evident , that the better men they are , the better servants they will prove . so st. paul tells philemon in his epistle to him , that he would be a gainer by onesimus's conversion , for that he would be so much a more profitable servant henceforth as he was now become a better man , such persons being not only the most faithful and trusty , but by so much the more industrious as they are the more conscientious : besides , that it is well known that divine providence often blesses a family for the sake of a pious servant , as god blessed labans substance for the sake of jacob , and the house and all the affairs of potiphar for the piety of joseph . so that in short , he loves himself as little as he loves god , who doth not indeavour that his servants should be sincerely religious . and though it 's true , it is not altogether in his power to make them so , or to put grace into their hearts , yet by virtue of his place and authority , he hath mighty advantages of doing them good , and will be sure to be called to account how he hath improved his stewardship in this particular . lastly , in a family there are commonly some who under the general relation of friends or acquaintance , are either resident in it , or at least hospitably entertained by it ; now as this lays an obligation upon the persons treated , so it gives some authority to him who treats them : and consequently as such a master of a family is in some measure answerable towards men for the scandals and misdemeanours of his guests ; so is he much more responsible to god for any profaneness they shall be guilty of towards his divine majesty . for ( as i said before ) every man being king in his own family may give laws to it , and oblige those who are under his protection to pay him allegiance , and to serve and worship god with him , especially he ought to do this , because the fourth commandment requires at our hands that we use this authority , not only over our sons and daughters , our man-servants and maid-servants , but over all those that are within our gates . but so much in the general , let us now consider in the second place the particular duties of religion in a family ; of which in the next chapter . chap. iv. of family duties in special . in the first place i look upon it as the duty of every family , that ( besides closet-devotions , of which i have spoken before ; and besides publick worship , of which i shall speak anon ) once a day at the least they join together in prayers to god. i say once a day at the least , in favour of mens occasions , and the peculiar circumstances of some families , were it not for which , it would be very fit that there should be prayers morning and evening , as is the general practice of most pious families ; but certainly it is wonderfully decent , that all the members of every family should once in the day meet together , and with one heart and one mouth glorify god and pay their homage to the great master of the whole family of heaven and earth ; and it is very strange , if any excuse should be pleaded or admitted in this case . for as i said before , every several family is a peculiar body or society , which hath its distinct circumstances , effects and consideration ; it hath its respective needs to be supplied , and therefore hath occasion to make proper and peculiar requests to god , as that he will be pleased to continue it in health , to settle concord and unity amongst the several members of it , that the whole may enjoy prosperity and safety from thieves , from fire and other dangers . and every such society hath also proper and peculiar mercies to give thanks to god for , as namely for success in affairs , for quiet habitation , that they are not molested with ill neighbours , nor vexed with law-suits , for hopeful children , faithful servants , &c. for in several of these respects a man may be well and comfortable in his own person , and yet be unhappy in the society ; and contrarywise the society or family may be happy in the general , and yet a particular person may be in ill circumstances : and therefore there is just reason of addresses and acknowledgments to god in relation to the family , and by the whole family in conjunction , as well as by every single person apart , and in his closet . and though perhaps there may be some family wherein there is no person who can aptly and properly represent the peculiar concerns of it to the almighty , and it may be also there is no form of prayer at hand that will express all the respective circumstances of such a society ; yet they may lift up their hearts and voices together in a general form , and supply with their thoughts and affections whatsoever is wanting in the expressions . and as there is just ground and reason for such family worship , so there is good cause to expect it will be singularly successful , when the whole community joins together , and present themselves and their tribute of praise before the lord : no question but the very manner of doing it , as well as the matter , will be highly acceptable to him ; and when with prostrate bodies , devout hearts and hands , and eyes lift up to heaven , they combine together to importune , and as it were , besiege the almighty , they cannot fail of a blessing ; or however it is a mighty satisfaction to the minds of all such persons , and a great security to them that they have thus jointly and solemnly commended themselves to the divine protection . besides , that this course is an effectual means to conciliate peace and love and kindness , between all the members of this body , and to knit their hearts to one another , when they are thus accustomed to unite their hearts and join their hands in gods service , and conspire to pray with and for each other , which is the greatest indearment of affection . perhaps some man will now say , there is no express scripture which requires of men this daily office of family prayer : to which i answer , first , what if it were so , yet nevertheless it is a duty , seeing there is so apparent reason for it . for god who considered , that he gave laws to reasonable men , did not think himself bound to prescribe every thing in particular , especially in natural worship , where the reason of man might supply him with direction what was fit to be done in such a case . besides , secondly , ( as i discoursed in the former part of this treatise ) it is a stingy and narrow-soul'd trick , and an argument of no true love to god and goodness , to stand upon so strict terms in our piety , as to require an express command in particular , for that which is admirably good in the general , and hath also been the general practice of all good men , as this hath been . but after all , i would in the last place crave leave to ask those men a plain question , who insist upon more express proof of family prayers , and it is no more but this , whether they think there is any such thing as publick worship required of men ? if they do , then let them remember there was a time when there was no more publick society than that of families , namely at the first planting of the world , and then either publick worship must be this of families or none at all ; and to inlighten them in this case , let them consider that passage , gen. 4. 26. when seth had enos born to him , it is said , then began men to call upon the name of the lord , that is , so soon as there began to be a family in the pious line of seth , then presently they set up gods worship in it . now this was not the beginning of secret worship , for no doubt but seth was careful of that before enos was born ; nor was it properly publick or ecclesiastick worship , for in that minority of the world , there neither was nor as yet could be any church established in such a sense : therefore it must follow that family worship is as antient as the being of families themselves . or let pious and ingenious persons consider of that passage of the gospel , luke 11. 1. where in the first place we find our saviour was at prayers ; and that it was not secret prayer but with his disciples , is more than probable , since they were present at them : and accordingly , when he had concluded , one of them asks him to instruct them how to pray . now if this be acknowledged , then here is our saviours example for what we are discoursing of , forasmuch as the disciples with whom he was at prayer , were his family . but that which i observe further is , they ask him to teach them to pray , as john taught his disciples , that is , to prescribe them a form wherein they ( who were his family ) might join together , as the family or disciples of john did ; or not only to pray severally or secretly , but in conjunction and society : and this our saviour gratifies them in , by prescribing to them the well-known and admirable form : in which these two things are further remarkable to this purpose ; first , that the prayer is in the plural number , which renders it far more probable , that it was intended for a social office . for though some other account may be given of his using that number , yet nothing is so natural as this reason which i have intimated . secondly , the very petitions themselves ( if they be considered ) will incline a man to think , that though the prayer was contrived with infinite wisdom to fit other purposes , yet it was primarily intended for the use of a family or society , especially such an one as this of our saviours disciples was ; but so much for that . 2. the next instance of family duty is the sanctification of the lords day , and other days and times set apart for his service . as for the lords day , though it be undoubtedly true , that as the jewish sabbath ( which is our saturday ) is not obliging to christians at all ; so neither are we bound to observe any day with that sabbatical nicety and strictness , which ( for special reasons ) was required of that people : yet that the first day of the week , or the lords day , be observed piously and devoutly , is recommended to us by the constant practice of the christian church . and the sanctification of it principally consists in this , that we make it a day peculiar for the offices of piety and devotion , as other days are for common and secular affairs ; for though the business of religion must be carried on every day of our lives , and that be a profane day indeed in which god hath not some share allowed for his service , yet as god hath not required that it be the whole work of those days , but after a little of the time be consecrated to him , the residue be applied to the common affairs of life ; so on the lords day we are allowed to consult our infirmity , to provide for necessity , and to do works of humanity or mercy : but the proper business of the day is religion , and to that the main of it must be applied . and there is great reason for this , namely by this interruption of the course of worldly affairs , in some measure to take our hearts off from them ; for we should hardly avoid sinking absolutely into the cares and business of this life , if we went on in a continual course , and were not obliged at certain intervals of time to retreat from them , and betake our selves to things of another nature , by which means also , we begin to practise an heavenly sabbatism , and inure our selves by degrees to those spiritual imployments which we are to enter upon , and be everlastingly performing in another world. let therefore the pious man thus sanctify the lords day by applying it to holy uses , that is ( besides publick worship ) to reading , meditation , singing of psalms , and grave discourses of religion , and let him according as he hath warrant from the fourth commandment oblige all those within his gates to do so too , and not only restrain his family from common labours , but from lightness and folly , tipling and gossipping , idle visits and impertinent talking of news ; and use his indeavour to ingage them to be as much in earnest about the service of god and their souls on that day , as they are about their business or pleasure on other days . as for other holy days set apart by the appointment of the church , there is very good use to be made of them too : for besides , that the great festivals are the ignorant mans gospel , and bring to his mind all the great passages of our saviour and his apostles , it is certain also , that god hath not so strictly tasked us to the labour of six days , as that he will not be better pleased if we now and then apply some of them to his honour , and make a sally towards heaven ; but then the observation of these days is not to be made merely a relaxation from servile work , nor much less a dispensation for looseness and profaneness , but god must be served on them with greater diligence than can be ordinarily expected on other days . and this is another branch of the pious mans duty in his family . 3. there is another thing i would mention in the third place , amongst family exercises , which i do not call a necessary duty , but would offer it to consideration , whether it be not adviseable in some cases for the promotion of family piety , that in every family , where it can be done , some persons should be incouraged to take notes of the sermons which are preached in the church , and repeat them at home ; forasmuch as this course would not only afford a very seasonable and excellent entertainment for the family in the intervals of publick worship on the lords day , but would also be very advantagious , both to minister and people . for the minister , it would incourage him to study and to deliver weighty things , when he saw his words were not likely to perish in the hearing , and be lost in the air , but be reviewed and considered of ; by which means one sermon would be as good as two , and might serve accordingly . for the people , it would put the most ordinary sort of them upon considering and indeavouring to remember and make something of that which is delivered to them , when they observe , that some of the ablest of the congregation think it worth their pains to take so exact notice of it as to write it down ; at least they would be ashamed to snore and yawn , when others are so intent and serious . and as for the family in which the repetition is made , they would have further occasion to observe , with what clearness and evidence the doctrine was inferred from the text , opportunity to weigh the arguments used to inforce it , and be put upon making application of all to their own consciences . but i foresee several objections ( such as they are ) will be made against this ; it will be said , this course is unfashionable and puritanical , that experience hath discovered that writing after sermons hath taught men to be conceited and captious , and presently sets up men for lay-preachers ; and in a word , that repeating sermons raised the rebellion . but in answer to the first of these , i observe , that it is neither unusual nor under any ill character in courts of judicature , for men to take notes of the reasonings , determinations , and even the opinions of the judges ; and surely religion is of as much moment as the municipal laws ; and cases of conscience are of as great consequence as meum and tuum : but if the discourses of preachers be not so considerate , their reasonings not so close and weighty , nor their determinations so well grounded as to be worth noting , the more is the pity , to say no more . as for the second objection , i answer , that if the preacher handle only the indisputable doctrines of christianity , and press them home and close upon the consciences of men , these will afford little scope for conceitedness or captiousness ; but some men that are of such an humour will be pragmatical and profane , whether they write after sermons or no , and therefore let us lay this blame where it is due . to the third objection it is answered , that though writing after sermons might perhaps furnish men with materials for lay-preaching ; yet it was impudence which disposed men to it , and the dissolution of government which gave opportunity for it : and if the last of these three things be taken care of , the second will be curbed , and the first harmless and innocent . but lastly , whereas it is objected that writing and repeating of sermons was accessary to the late rebellion : i answer , that it is evident , it could be neither the writing nor the repeating , but the seditious matter of the sermons that was in the fault ; for it is certain , that good and pious sermons are the most effectual way to prevent all mischief of that kind , tending to make good subjects as well as good christians , and the writing and repeating of such sermons is a means to settle such doctrine the deeper in the hearts of men , and therefore i see not but that it would be good prudence to apply that to a good end which hath been abused to a bad one , unless we will countenance the humour of some late reformers , whose method was to abolish things for the abuse of them . upon the whole matter , i see no just discouragement from this instance of family-devotion ; however i will say no more of it , but proceed to such as are unexceptionable . 4. it is certainly a family duty to instruct all the young and ignorant persons in it , in the substantial doctrines of religion , and rules of good life . the obligation to , and the advantages of this office , have been sufficiently represented before in the foregoing chapter ; now therefore only to speak briefly and plainly of the manner of discharging it , it comprises these following particulars . first , that care be taken betimes to subdue the unruly wills and passions of children ; which is ordinarily not very hard to do if it be minded time enough , whilest they are tender and pliable , but the defect herein ( like an errour in the first concoction ) is hardly remediable afterwards : accordingly the wise man adviseth , prov. 19. 18. chasten thy son whilest there is hope , and let not thy soul spare for his crying : by breaking his stomach now , we prevent the breaking of our own hearts hereafter ; for by this means with the blessing of god upon it , we shall have comfort in a child , and the state and publick society , a governable subject ; whereas contrariwise stubborness and malapertness in youth grows to contemptuousness of parents , & to faction and sedition in the state , in age . in pursuance of this , secondly , let them learn and be accustomed humbly to beg the blessing of their parents and progenitors ; this ( as meanly as some inconsiderate people think of it ) is of mighty use : for it not only teaches children to reverence their parents , but wonderfully provokes and inflames the affections of parents towards them ; and besides this , it is the usual method of conveying the blessings of god upon them : for though it be only god that bestows the blessing , yet his way is to use the intervention and designation of parents , and generally those whom they bless ( in this case ) are blessed , and those whom they curse are cursed . thirdly , then let them learn to read , to pray , and especially to say their catechise ; for though these things are not throughly understood by them now , yet they will stick by them , and be remembred when they are more capable of improving them : insomuch that it will be uneasy to one that hath been well principled in his minority , to be impious and profane hereafter ; or if he should prove so , there will yet be some hopes of reclaiming him , because these things will some time or other revive and awaken his conscience . fourthly , after this , let them be brought to the bishop , that he may lay his hands upon them , pray over them , bless and confirm them . for if the fervent prayer of every righteous man avail much , as st. james tells us , undoubtedly the solemn prayer and benediction of christs immediate substitute , and the prime officer of his church is not inconsiderable . besides , when men have understandingly and solemnly addicted themselves to the christian religion , and made it their own act by a voluntary and publick choice , it will ordinarily have a great influence upon them in modesty , honour and reputation as well as conscience , that they shall not easily go back from it , and renounce it : and though it is too true , that many have miscarried afterwards in point of practice , yet it is very observable in experience , that few or none who have been confirmed as aforesaid , have apostatized from the profession of christianity . fifthly and lastly , after such foundations are laid , it is no time yet to be secure , but these beginnings must be followed with further instructions , that such persons may be brought to a savoury sense of piety , and to understand the reasons of the religion which they have imbraced , and so neither be debauched with examples , nor tossed to and fro by every wind of new doctrine ; nay further , these young persons ought to be put upon all the ingenuous learning they are capable of receiving , and we are able to afford them , for the improvement of their minds , that they be the more serviceable to god both in church and state , by the intent prosecution of which , they will not only be kept out of the dangers which rash and unimployed youth is ready to run upon , but become an ornament to themselves and to their relations ; and which is more , be able to imploy and enjoy themselves in elder years , without the usual diversions of drinking and gaming , which commonly are the silly resorts and refuges of those who wanted education in their youth . 5. there is a principal branch of family discipline yet remains to be taken notice of , and that is the curbing and restraining first of all profaneness and contempt of things sacred , whether it be by cursing , swearing , blaspheming , or any other impudent scurrility ; and then in the next place , of all intemperance , drunkenness and debauchery ; for such things as these do not only bring a stain and blemish , but a curse upon the family , and to be sure the allowance of them is utterly inconsistent with any pretence to piety . and the care and concern for the suppressing these vices , extends not only so far as to the restraining of it in all the constant and setled members of the family , but also to the discountenancing of it in those that are only occasionally as guests in it . for how can any man that loves god , indure to see him abused before his face , and not interpose for him , especially where he hath authority , namely , within his own gates ? shall a man pretend piety , and make his table become a snare to his own soul , and his house a sanctuary and priviledged place for prophaneness ? nor let any man think it becomes him in gentility and complaisance to take no notice of the one , or out of hospitality to indulge the other ; for he that loves god as he ought to do , and hath any measure of manly courage , will not be so sheepish , but that he will at least discountenance such indecencies within his jurisdiction . but as for those that are setled members of the family , as servants and relations ; if any of them be guilty of such lewdness , i do not say , that they must presently be banished the society : for it may be divine providence sent them thither on purpose for their cure , and that we might have the glory of performing so worthy a work , and those sinners the happiness of meeting with the means of reformation ; and therefore we must when it happens so , look upon it as our duty to apply our selves in good earnest to recover them : but if after all good means used , there appear no hopes of reformation , it is certainly a good mans duty to dismiss such persons , both to avoid the scandal and the infection of them . and he that is truly conscientious of gods honour and the spiritual interest of his family , will not stick to sacrifice the petty interests of an useful servant , or a beneficial relation , thereupon . chap. v. family discipline , or by what means the several members of a family may be brought to conform to the aforesaid duties . he that resolves to maintain piety in his family , must do it by such a method as this . first , let him be sure to keep up the authority which god hath given him , and not through carelessness , facility or sheepishness , level himself with those he is to govern , and suffer every body to do what is right in their own eyes ; for then no wonder if piety and all things else be out of order . he that abjects himself shall be a meer cypher , and signify nothing in his own house ; but it is very much in a mans own power whether he will be despised or no : for he that values himself upon the dignity of his place , and asserts his own just authority , shall find divine providence standing by him therein , and striking an awe upon the spirits of those that ought to be governed , and so he will be able to do good service , not only in his closet , but within the whole sphere of his family . to this end let him observe , that as in the fourth command god requires and expects , that every master of a family be responsible for all those that are within his gates ; so accordingly in the fifth commandment he hath invested him with honour under the title of father and mother , and both commanded and promised to reward obedience to him : and let not any one think that god will desert his own institution , so as to permit the authority he hath here invested parents with , to be either trampled upon by others , or prostituted by themselves , without severe animadversion . let him consider also the great interest that lies in the conserving of paternal authority , in which the foundation is laid , both of civil and ecclesiastical government ; forasmuch as accordingly as people are inured to order , and to be in subjection in private families , such will be their behaviour afterwards in church or state : for he that suffers his children and servants to be contumacious towards himself , trains them up for instruments of schism and rebellion ; and he that on the other side countenances faction and disobedience to publick authority , makes a leading case for rebellion and confusion in his own family ; but he that accustoms those which belong to him , to obedience at home , makes his house a seminary of good subjects , and of good christians , and will feel the comfort , and reap the blessing of both . above all let him consider the nearness and naturalness of the principles of religion to the minds of men ; insomuch that there are hardly any but are convinced of the necessity and obligation of it in their own consciences ; in other things inferiours may perhaps dispute the wisdom of their governours , and so be tempted to disobey their commands ; but plain matters of devotion admit of no dispute , they are imposed by divine authority , written upon the hearts of men , and inacted and proclaimed within their consciences , and therefore people may with the greater readiness be brought to the observance of them , if we do but stir up and awaken , or at most second conscience by our authority . but then secondly , this authority ought to be tempered with sweetness and benignity in the exercise of it ; for a man is not to be a tyrant but a father in his family , he must not superciliously command , and imperiously will and require , but incline and perswade by the use of all motives and incouragements , and by all the arts of indearment oblige men to their duty . a mans family is his own body , and may be called himself , considered at large and in all his capacities , therefore unnecessary harshness and severity is as indecent in this society , as cruelty to his own flesh is unnatural . and it is commonly as insuccessful as it is indecent ; for power without goodness is a weapon without edge , which will go no further than mere force carries it . when men only fear , they will hate too , and be sure to obey no more than needs must . therefore the apostle eph. 6. 4. advises , fathers provoke not your children to wrath , and v. 9. forbids masters to use threatnings towards servants , but especially col. 3. 19. all bitterness towards wives is prohibited ; for these courses ( in such near relations ) ordinarily make them worse instead of mending them , and stir up all the mud and dirt of their temper . besides , it is to be considered , that the interest of making men good is very great and valuable , and he doth a very acceptable service to god who obliges his family to serve and honour him ; for by so doing a man promotes the salvation of his own soul , and he will have great allowances made for his personal infirmities at the day of judgment , who in his more publick capacity hath advanced gods glory in the salvation of others . therefore it is exceedingly worth the while , that we should deny our selves , and condescend to any honest art and method of ingaging men in religion . especially this is to be considered , that the instances of piety and devotion are above all things to be voluntary , free and chearful , or they are nothing worth ; and therefore harshness and severity are the most improper instruments for such an effect ; consequently it must be wise discourses , obliging carriage , sweetness of temper , kindness and benignity , that are the most likely methods of prevailing in such a case ; and ordinarily to gain this point , no more is requisite , than that a man discriminate between the good and the bad , that he favour the one and discountenance the other ; and this alone will in time make a strange change in a family . especially thirdly , if in the third place the governour of a family be a great example of piety himself : rules without examples are neither understood nor considered by those to whom they are propounded ; and he that goes about to over-rule his family to piety without making conscience of it in his own practice , nay , who doth not make his own life a great pattern of what he perswades to , undermines his own indeavours , and shall not only fail of success , but be ridiculous for his pains ; for every body is aware of this , that if devotion be necessary to one , it is so to another ; if the servant ought to pray to god , so ought the master ; if one ought to be zealous , certainly the other ought not to be careless or profane ; or if one may be excused the trouble of religion , so may the other also . and indeed it is hardly possible for a man in these matters to have the confidence earnestly to press the observation of that upon those under him , which is not conspicuous in his own practice ; or at least , if he have the forehead to do it , and can so well act the part of the hypocritical pharisee , as to lay heavy burdens upon others , which he himself will not touch with one of his fingers ; yet as he cannot do it heartily , so he must be very vain if he thinks men will not be able to see through the disguise , and very sottish if he can expect that such commands of his should carry any authority with them . but there is a majesty in holy example , it not only commands but charms men into compliance ; there is life and spirit in it , insomuch , that it animates and inflames all about a man ; it makes piety to become visible , and not only shews it to be necessary , but represents it with all its advantages of goodness , beauty and ornament ; it confutes mens mistakes of it , answers their objections against it , removes their suspicions , shames their cowardice and lukewarmness : in a word , it doth ( after the manner of all great engines ) work powerfully , though almost insensibly . we find by common experience , that men are sooner made wise and fit for great actions by the reading of history than by studying of politicks ; because matter of fact strikes us more powerfully , and the circumstances of things as they are done , instruct us more effectually than all dry rules and speculations can do : to which purpose it is to be remarked , that the way of the holy scripture is rather to teach men by examples than by rules ; and accordingly the whole sacred writ consists principally of the history of the lives of holy men , almighty wisdom thinking that way the fittest , not only to express the laws of virtue , but to make impression of them upon the spirits of men ; and indeed ( which is further remarkable ) there are some of the more curious and excellent lines of piety , which can hardly be exprest by words , but are easily legible in the lives of holy men . therefore let him who would ingage his family to devotion , give them a fair copy of it in his own example , and then he shall not fail of the honour and comfort to see it transcribed and imitated by those about him . 4. but that he may with the more certainty and expedition attain this desireable effect , it is very necessary , that he neither make the lives of those he would gain upon , burdensome to them , and exhaust their spirits by too great and constant drudgery about the affairs of the world , nor that he make the business of religion irksome and unpleasant to them by unnecessary length and tediousness of family-devotion ▪ for the former of these will take off their edge , and leave them with no heart to religion ; and the latter will beget an utter aversation to it . as for the former , our saviour hath told us , we cannot serve god and mammon , and that no man can serve two masters ; i. e. either one of them must be neglected , or both served very remisly : for it 's certain , when men are harassed with secular business , they cannot have spirits enough to attend religion with any vigour . and for the other , if the duties of religion be drawn out phantastically to a tedious length , it will be impossible ( whilest men are men ) that they should either be inclined to go to them with such chearfulness , or persevere in them with such delight and fervour as is requisite . therefore let the world be so moderately pursued , as that time , and strength and room , may be left for devotion ; and let the duties of religion be so contrived , that they may be pleasant and easy , and then ( besides that devotions so performed are most acceptable to god ) it will be no hard matter to bring our families to comply with them . especially 5. if in the fifth place the governours of families take care to order and methodize affairs so , that these different things intrench not upon each other , neither the world incroach upon religion , nor religion shut out and exclude the common affairs of life ; but both may take their places in a just subordination . we commonly observe , that things in an heap , and which are not digested into any order , look vast and numerous , so as to amuse our minds in the contemplation of them , insomuch that we neither apprehend any of them distinctly , nor comprehend them all together ; and in a crowd of business , we are either so confounded with the multiplicity , or distracted with the variety of things before us , that we apply our selves to nothing at all effectually ; for one hinders and supplants the other . so it is here in the case between the affairs of the two worlds , if both lie in gross before men , and no distinct place be assigned to each of them ; the effect is , that both together being an intolerable burden , one of the two must necessarily be neglected , and that commonly falls to be the lot of religion : or if it happen that these offices are not totally omitted , they will be sure to be superficially performed ; the minds of men neither being sufficiently prepared for them , nor united enough to attend them without distraction and wanderings . therefore as the wise man tells us , there is a time for every thing ; so let every man , who would promote religion in his family , appoint set hours for prayer , and all the offices of devotion , and then it will neither be difficult to obtain the constant observance of them , nor so ordinary to perform them carelesly and formally . 6. sixthly and lastly , it will be the wisdom of every master of a family who would bring those which are under his care and tuition to an uniformity in religion and the worship of god , and to seriousness and heartiness therein , that he express all tender affection to them and regard of them , when any of them happen to be sick , or under any adversity , and by that means make to himself an opportunity of obliging them to take his counsel , and follow his direction in all other cases . we use to say , he that will gain an interest in any man , so that he may be useful to him , or compliant with him in his prosperity , must lay the foundation of his friendship in that mans adversity . for no man knows who are his friends till he hath occasion to make experiment of them , which cannot be done but in adversity ; for every man is a friend to him that hath no need to him , but he that like the good samaritan , deserts us not in our greatest difficulties , him we have just grounds to value and confide in . now above all kindnesses men are most sensible of those which are done to their bodies , and they commonly take the measures of all friendship and sincerity from thence , and therefore he that will win upon the minds of men , must first oblige them in their bodily interests . besides , as we observe , that all inferiour creatures are most tractable and docible at such times as wherein they are lowest and can least help themselves ; so mankind is most disposed to take advice , and most obedient to counsel when he is at a non-plus in his affairs , and especially when the vanities of this world , which dazled his eyes before , begin to vanish , and there seems to be but one way left with him ( that is , to prepare for another life ) he will then freely admit of discourse of the other world , and be glad to comply with all serious advice in order thereunto . these seasons of adversity therefore are by no means to be let slip by him who is tender of the souls of those who are under his charge . to which add , that forasmuch as it is the constant method of all the zealots and emissaries of false religions to insinuate themselves into sick and calamitous persons , to the end that by such an opportunity they may gain disciples to their party , and they too frequently find this subtilty successful : the consideration hereof ought to awaken the diligence , and incourage the hopes and indeavours of all those that sincerely desire to save their own souls , and those that are imbarqued with them , to apprehend and improve such opportunities to better purposes ; especially seeing that in such seasons men are as capable of good principles as of bad , if there be not as much shameful and supine carelessness on the one side , as there is commonly vigilance and application on the other . and so much for family-piety . chap. vi. of publick piety , and particularly of governing a mans self in relation to the church and publick assembly of christians . as it is certain we were not born for our selves , so neither is it a sufficient discharge of our duty , that we be useful in our private family , or amongst our kindred and relations only , but that we express a zeal of gods glory and the good of mankind , answerable to the full extent of our capacity , and let our light so shine out before men , that we may provoke , as many as are within our reach , to glorify our father which is in heaven . now every private man is in some measure concerned in the neighbourhood and parish wherein he dwells , and whereto he belongs ; and therefore should so far at least dispense the influence of his zeal for god and religion : for almighty god , who hath appointed the bounds of mens habitation , having thus setled every man in his station , expects that he should look upon this as his proper sphere , and adorn it as his peculiar province . no private man hath any just reason ordinarily to prompt him to go beyond this , forasmuch as if every good man would do his part within these bounds , the whole world would be amended , and he that is remiss and negligent in this , cannot easily satisfy himself that he hath demonstrated such love to god as becomes him , nor can he expect to reap all those comforts and benefits which otherwise by a conscientious discharge of himself in this particular might redound to him . now that which we mean by the relation to a neighbourhood or a parish hath a double consideration . first , as every parish is or ought to be a branch or member of the church . secondly , as it is a branch or member of the commonwealth . accordingly there is a double obligation lies upon every man that is within the bounds of it , and from thence arise duties of a different nature : for brevity and perspicuity , i will distinguish them by the names of ecclesiastical and civil piety , and then shew what each of them comprehends , beginning with that which i call ecclesiastical piety , or the discharge of such publick duties as especially concern the society of a church . and this consists in these few following particulars . 1. that a man join himself to , and carry himself as a member of the church , and not out of pride , phantastry or contempt separate himself from it , or schismatically set up factions and conventicles against it . it is evident , that our lord jesus christ established the society of a church ; that is , appointed that all those who would be his disciples , should not content themselves singly and particularly to believe on him , but should all be obliged to associate themselves , and make up a body or spiritual corporation wherein they were to hold communion with each other , as members , as well as with him their head . the ends and uses of this institution were very many and great ; for besides that by this means order and unity is promoted , which is very beautiful in the eyes of god himself , our lord hereby provided that the truth of christianity might be jointly held up in the world , and the several members of this society become mutually more helpful and comfortable to each other , and also that by a constant method of christian intercourse here , they may be fitted for eternal friendship and society in heaven . in subserviency to all these ends , publick officers were appointed in the church to govern and to instruct the several members of it , which it were plainly impossible for them to do ( unless their numbers were almost infinite and equal to that of the people ) if it had not been that the people were to join together , and become a common flock for those officers to govern and instruct . moreover it was also the intention of our saviour , that this church of his should be but one , and catholick , imbracing all the true believers all the world over , and therefore it is called his body and his spouse : from whence it follows that every man who will partake of the benefits which flow from him , must be a part of this body , and thereby hold communion with him by conjunction with that , which is otherwise impossible to be done , than by joining with that part of the catholick church where it hath pleased the divine providence to settle our abode and habitation , that is , in the parish and neighbourhood where we dwell ; for without this , though it 's possible we may retain the fame faith in our hearts with the catholick church , yet we cannot perform the offices of members , nor serve the ends of such a society . the result is therefore , that it is ordinarily every christians duty to communicate in all the offices of christianity , to submit to the officers , to be subject to the censures , ahd to comply with the orders of that part of the church amongst which the divine providence hath placed him . i say ordinarily , because it may happen that the society of christians amongst whom a man lives may be heretical in their doctrine , or idolatrous in their worship , and then it will not be his sin but his duty to separate from them ; but bating that case , and where the doctrine is sound , and the worship free from idolatry , i see not what else can acquit him of schism that separates , or what can be sufficient to dissolve the obligation of joining with the catholick church by conjunction with that particular society , or member of it , where he is placed . therefore let not the good christian without flat necessity , suffer himself to be alienated from the particular church , lest by so doing he lose the comforts and benefits of the catholick church ; but let it be his care and indeavour ( so far as it is in his power ) that there may be but one church in the world , as was the intention of our saviour : to this purpose let him not hearken to the fond pretences of purer ordinances and double refined worship , or to the vain boasts of greater edification in other assemblies ; for besides that a man may justly expect most of gods blessing upon those means which are most his duty to apply himself unto ; it is also evident , that if such suggestions be attended to , it will be flatly impossible that there should ever be such a thing as unity or order in the christian church ; nay these conceits will not only distract and confound the order of the church , but they serve to fill mens heads with endless disputes , and their hearts with perpetual scruples about purity of administrations , so that they shall rest no where , but under pretence of soaring higher and higher , shall ramble from one church to another , till at last they cast off all ordinances as the highest attainment of spirituality . nor let him give ear to any peevish insinuations against the church and publick worship , upon account that there are some rites or ceremonies made use of which are only of humane institution ; for it is not only reasonable to hope that god will be well pleased with humility , peaceableness and obedience to humane laws , but certain , that there is no church in the world , that is or can be without some observances , that have no higher original than humane institution . but against these , and all other such like principles of separation , let him indeavour to secure himself ; first , by dismissing the prejudices of education , and the unnecessary scrupulosities of a melancholy temper , and above all , acquit himself of pride and pragmaticalness , and then he will easily and comfortably comply with any sound part of the christian church . in pursuance whereof 2. he must diligently frequent all the publick offices of religion in that society , whether it be prayers , preaching or reading the word of god , or administration of the sacraments , &c. for it is a mighty shame that a man should pretend to be of the church , who cares not how little or how seldom he comes at it , and who slights the advantages of its communion . for such a man , however he may hector and swagger for the notion of a church , manifestly betrays that all is but humour or interest , and no true principle of christianity at the bottom ; and really , he doth more dishonour to that society , than the professed schismatick doth or can do . for besides that he incourages them in their contempt of it , and discourages good men in their zeal for it ; he foments the suspicion of atheistical men , that religion is but a politick trick to catch silly persons with , whilest those that are privy to the plot , keep out of the bondage of it : i need not adde , that he defeats the institution of our saviour , that he baulks his own conscience ( if he have any ) and aggravates his own damnation , which are all very sad things . on the other side , the blessings and comforts of frequenting the offices of the church are so many and great , that it is not imaginable how any man who is convinced of the duty of communion in general , should be able to neglect the particular instances of it . for besides that the church is gods house , where he is especially present , and where we meet him , and place our selves under his eye and observation , and from whence he usually dispenses his favours ; it is a great furtherance of our zeal and piety , to be in the presence of one another , where the example of holy fervour and devotion in one , powerfully strikes and affects others . there is also an extraordinary majesty in the word of god , when it is not only fitted to our peculiar condition , but authoritatively pronounced , and applied to our conscience by gods messenger . above all , in prayers , when our petitions and requests are not only put up to almighty god , by his own minister appointed for this purpose ; but our weakness is relieved , our spirits incouraged , and we are inabled ( notwithstanding our private meanness or guilt ) to hope for acceptance and success in our desires , by the concurrent devotions of so many holy men as there join with us in the same suit , and in the same words , and whose united importunity besieges heaven , and prevails with almighty goodness for a blessing . wherefore let no man permit the private exercises of piety it self , such as prayer , reading , or meditation , to supersede or hinder his attendance upon the publick offices of the church , seeing that as these yield more publick honour to the divine majesty , so they are more effectual for our own benefit ; much less let sloth or too great eagerness upon the affairs of the world , make us forget or neglect them ; but least of all let any lukewarm indifferency or atheistical carelessness seise upon any man in this particular ; but let the man who glories to be of the christian church , be sure to be found there in the assemblies of gods servants . 3. and more particularly , let him not neglect the opportunities of receiving the sacrament of the lords supper , as often as they are presented to him , unless some weighty occasion hinder or disable him . it is well known to have been the use of the primitive church to administer this holy sacrament as often as it held any solemn assembly for divine worship , and the christians then as duly received it as they came to church ; nor did the frequency of it abate their reverence to it , but highly increased it rather . and this office they therefore called the communion , because it was the symbol of a compleat member of the church , and the fullest instance of that society . to have been kept from it by any accident , was then looked upon as a great calamity ; but to be debarred from it by the censure of the church , was as dreadful to them as the sentence of death . they sought to be restored to it with tears , with prostrations in sackcloth and ashes , with all the intercession of their friends , and all the interests they could make . there was no need in those times to use arguments to convince men of the duty , or repeated exhortations to press them to the performance of it ; the ministers of the church had no trouble in answering objections against it , or removing impertinent scruples about it , much less was there any occasion to urge the observance of it by humane laws ; for they remembred it was instituted by their saviour on the same night in which he was betrayed , for the commemoration of his passion , and recommended to their observance by the most obliging circumstances ; they found the constant solemnity of it setled in all churches by the apostles , and they were well aware of the unspeakable comforts of it . now the reason of all these things holds as much in these times as then ( saving that men are not so conscientious and devout as they were ) : for in the first place , it hath been the custom of the church in all times since , to make this sacrament the badge and cognizance of her members , until of late those have pretended to be churches where there was neither order nor unity , neither sacraments administred nor indeed persons qualified to administer them ; and it 's great pity and shame that such an unhappy novelty should prescribe against all antiquity . and then secondly , as for the institution of this sacrament by our saviour , it is manifest , that he did not deliver himself by way of counsel and advice , so as to leave it to our discretion or courtesy to observe this sacrament or omit it , but by express and positive command , do this in remembrance of me ; and therefore there is no room for the cavil against mixt communion , as if we were excused from celebrating the lord's supper , because others do it unworthily ; which is as much as to say , because some do it as they should not , i may chuse whether i will do it at all . but ( as i said ) here is an express command that we do it , and therefore we have no liberty to omit it upon any such pretence . and upon the same account it will be in vain to pretend i am not prepared for it , and therefore must be excused ; for when our lord hath made it our duty to do it , it is our duty also to do it as we should do , and the neglect of one duty will not excuse another , i. e. our sin of unpreparedness will be no apology for our sin in total omission of the sacrament . the whole truth is , here are two things required of us , one expressed and the other implied ; the express duty is ; that we celebrate the memorial of our saviours passion ; the implied duty is , that this be done with such preparation as agrees with so sacred a mystery ; both these therefore are to be performed : for as my coming to the sacrament will not excuse my coming unpreparedly , so much less will my unpreparedness excuse my not coming at all . but of the two , it seems far the more pardonable to come , though somewhat unpreparedly , than not to come because of unpreparedness ; for that is neither to come nor prepare neither . i say , though neither ought to be done , yet it is plainly better to offend in the point of an implied duty , than of an express one ; but especially , it is more tolerable to commit one sin than both , as he that comes not to the lords supper at all , notoriously doth . but then thirdly , for the comforts of this holy sacrament , those are so vastly great , that the man is as well insensible of his own good as of the honour of christ jesus , who willfully neglects the lords supper . for in the first place , by commemorating the passion of our lord in that holy feast , we not only perform an office of obedience and gratitude to our saviour , but we strengthen our faith in the efficacy of his death and sacrifice for the expiation of sin , which affords the greatest relief to our guilty consciences that can be . and together herewith we melt our own hearts into contrition , fears and sorrow for those sins of ours which required such an atonement . for who can consider what his saviour suffered , and look upon him whom we have pierced , and not mourn heartily for his sin and his danger ? again , by eating and drinking at the lords table we are made sensible of the happy estate of friendship with god , which we are now restored to by the intercession of our lord jesus . moreover by commemorating his death , and the ends and effects of it , we fortify our own minds against the fear of death , and by feeding upon his body and blood we have the pledges of our own resurrection and immortality , and to say no more ( though in so copious and comfortable a subject ) by partaking of his body and blood we become united to him , and partake of the same spirit that was in him . and now after all this , who will make that an excuse for omitting the sacrament , that they do not find or observe , that either themselves or others profit by it ? what , is it no profit that we have done our duty and exprest our gratitude to so great a benefactor ? is it no profit to see christ crucified before our eyes , and to see him pour out his heart blood for sinners ? is it no profit to be made ingenuously to weep over our own sins ? is it no priviledge , no comfort to be admitted to the lords table , in token of friendship and reconciliation with him ? certainly there is no body but profits something more or less by these things ; and if there be any man who doth not profit greatly by them , he must needs have a very naughty heart indeed , and had need to prepare himself , and go often to the sacrament that it may be mended . but however let the good christian gladly imbrace all opportunities of this holy solemnity , and not doubt to find comfort by it . 4. as for the other offices of the church , such as prayers especially , let him remember to frequent them constantly and intirely . by constancy of attendance upon publick worship , i mean , that he should not only apply himself to it on the sundays or lords days , but every day of the week if there be opportunity : and by intireness of gods service , i understand it to be his duty both to go at the beginning , and to join in it both morning and evening , that by all together he may not only sure himself and his own conscience of his heartiness and sincerity , but demonstrate to all about him the great sense he hath of the moment of religion , and that he looks upon the serving of god as of greater consequence than all other interests whatsoever . as for the first of these , viz. the frequenting the publick prayers every day ( where they are to be had ) it is observable in the character of cornelius , acts 10. 2. that amongst other instances of devotion it is said of him that he prayed to god always , which cannot well be understood of any thing else but his daily frequenting the publick prayers , because his private prayers could not be so well known as to make his character . but most expresly it is said of all that believed , acts 2. 46. that they continued daily with one accord in the temple , which must needs principally have reference to this duty of publick prayer ; and it is very hard if any man be so put to it , that he cannot spare one hour in a day to do publick honour to the divine majesty , or rather it is a great sign of unbelief in his providence as well as want of love to him , if a man cannot trust god so far as to hope that such a time spent in his service shall be recompensed by his blessing upon the residue of the day ; or however , a good christian will be well contented , and gladly sacrifice so much of his secular interests ( as this comes to ) to the divine majesty . as for the second point , viz. going at the beginning of prayers , it is a shameful neglect which several persons are guilty of , who will not altogether be absent from the church , but yet will come commonly so late , that they not only lose part of the prayers , but enter very abruptly and irreverently upon that which they partake of . it is possible a man may sometimes be surprized by the time , or diverted from his intention by some emergency ; but to be frequently tardy is an argument that he loves something better than god and his worship . for doubtless a good christian would ordinarily choose rather to stay for the minister , than that the publick office should stay for him , and thinks it fitter to spend a little time in preparing and disposing his heart for the duties of religion , than either to enter into the divine presence rudely , or to serve him only by halves . and as for the third branch of this instance of devotion , viz. the resorting both to morning and evening service , it is observable acts 3. 1. that the apostles were at the temple at the hour of prayer , being the ninth hour , which is both a proof of their frequenting the evening service as well as that of the morning , and also an example of observing the just and stated times of publick worship ; and surely it will become every good christian to be lead by such a precedent , especially seeing the gospel worship which we resort to is so much more excellent and comfortable than the jewish was ( which those holy men thus carefully frequented ) as we shall see by and by . 5. in the next place it is to be minded , that in all these publick approaches to gods house , we are to express a great reverence towards the divine majesty : by which i do not only mean that we ought in our hearts to think worthily of him , and prostrate all the inward powers of our souls to him , but that in our outward man , in our carriage and bodily deportment we express an awful regard to him , by all such gestures and signs , as according to the common opinion of men , are taken to betoken the highest reverence and observance , such as standing , kneeling , bowing , and prostrations of our selves before him . for though the heart be that which god principally looks at , yet forasmuch as he made our bodies as well as our souls , and we hope he will save both , he therefore expects we should glorify him , both with our souls and with our bodies which are his , and which he hath bought with a price , 1 cor. 6. 20. and indeed there is such a nearness and sympathy between our bodies and spirits , that they ordinarily move by consent , and draw one another into compliance . insomuch , that he who truly bows his soul to god , can scarcely forbear at the same time to bow his knees to him also ; and he on the other side that bows his knee to him , is by that very motion of his body in some measure put in mind to entertain reverential thoughts and affections towards him . and this care of bodily worship is the more important in publick service , and especially in gods house , because ( as i noted before ) then and there his honour and grandeur is concerned , and any indecent carriage in such a case , is an affront to him , and exposes him to contempt in the eyes of men , and therefore that carriage which in secret worship might admit of excuse , will in publick be intolerable profaneness . wherefore let not the pious man be affrighted by any one out of the expressions of bodily reverence , under the notion of superstition , which is become a bugbear , by which weak men are made afraid of every instance of a decorous or generous devotion . there can be no culpable superstition in our worship , so long as we have the true object for it , and whilest we use not such expressions of our devotion as he hath forbidden ; but this of bodily reverence is so far from being forbidden , that it is expresly required in the holy scripture , and hath been constantly practised by all holy men . nor let the phancy of a spiritual worship , required under the gospel , beguile any man into a contempt or neglect of bodily reverence ; for it is plain , that although the christian religion raises mens inward devotion higher , yet it abates nothing of outward adoration ; but rather when it requires the former should be more intense and affectionate , it supposes the other should be answerable , because it is natural so to be ; for this being the accessory cannot but follow the principal . it is true , there is a possibility that more stress may be laid upon the shadow than the substance , and some men may hope to complement god almighty out of his right to their hearts , by the addresses of their bodies : but the fault in this case is not , that there is too much of the latter , but too little of the former ; and the good christian therefore will be sure to join both together ; and as he will come to gods house with the most elevated affections , so he will express his apprehensions of the infinite distance between him and the divine majesty by the lowliest postures of his body . 6. next to this let the pious man think it his duty to pay some measure of reverence to gods minister as well as to the divine majesty , and for his sake . in the old testament , god took special care of the respect and dignity of his ministers as well as of their maintenance ; for indeed all contumely towards them redounds upon himself : and the new testament is very full and express in this particular , they are those that watch for our souls , and must give account for them , they are gods embassadors , and workers together with him , those by whose hands he pardons and blesses his people , and therefore he holds them as the stars in his right hand , and those who slight them that speak in his name on earth affront him that speaketh from heaven , but amongst the many passages in the new testament to this purpose , that of the apostle to the thessal . 1. ep. 5. 13. is very considerable , the words are these , we beseech you brethren to know those who labour amongst you , and are over you in the lord , and to esteem them very highly in love for their works sake . the last words are so emphatical they cannot be expressed in english , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give them greater esteem than otherwise is due to them for their work and office sake , i. e. to value them above their parts and merits and quality in other respects , for the sake of that relation they stand in to god , and for their office and usefulness towards our souls . and indeed touching that last particular , it is evident in experience , that all those who have any regard to their own souls , are such as indeavour to raise in their hearts an esteem for their minister ; not only that they may incourage his studies and sweeten his labours to him , but that they may render themselves the more capable of following his counsels and receiving benefit by his instructions : and on the other side , those that slight and vilify the persons of such , neither do nor possibly can ( ordinarily ) receive any benefit by their ministry , and therefore the prophet hosea 4. 4. speaking of a profligate and hopeless sort of people , useth this expression , this people are as those that strive with the priest , q. d. they are not only horribly vicious and profane , but they are incorrigible too . therefore the piously disposed man will be sure to reverence gods ministers , both for gods sake and his own too , and this leads me to another duty of kind to the former , viz. 7. that the good christian account it an office of publick piety as well as of common justice , to pay truly and faithfully his tithes and church dues to the minister : this the apostle intimates by the expression of double honour , 1 tim. 5. 17. natural reason and the common sense of mankind requires that they which serve at the altar should live upon the altar . and in the old testament when god himself setled the provision for his ministers , he did it most amply and honourably ; and under the gospel pious antiquity took care that the christian church and ministry thereof should be liberally indowed , till the envy and rapacity of after-times deprived it of a great part of its rights ; but now after those depredations it would be an horrible sin and shame to rob the church of any part of that remainder , or fraudulently to diminish or impair it . for it is evident , that no man can pretend any right to it , as having neither purchased it nor hired it , nor had it descend upon him by inheritance ; the churches due being a reserved estate , or a rent-charge upon every private estate . and it is notorious that it is what pious ancestry consecrated to this use , and therefore no part of it can be invaded , intercepted or incroached upon without sacriledge and the curse of god. and for proof of this , we need no more than to observe the common success of such men as purloin from the church , and ( as their own phrase is ) are always pinching on the parsons side . they are generally a querulous , uneasy , lean , hungry and unthrifty sort of people , god almighty blowing upon and blasting their other labours for the sake of this accursed thing in their tents ; or if any of them thrive for the present , yet , one time or other , a coal from the altar will take hold of , and fire their nests . whereas on the other side , those that are just to god in this particular , ordinarily find the benefit of it in the success of their affairs , and they are commonly chearful in their spirits and prosperous in the world. but the good christian will not need these arguments , for he loves god and his service , and his ministers , and thinks it fit that he that reaps spiritual things ought liberally to sow temporal things , at least he will rather abridge himself than wrong the church , although it may be never so cleverly done , under the countenance of a corrupt custom or prescription . so far from it , that 8. in the eighth place he will be an example of pious munificence , and put himself to some voluntary cost for the ornaments of religion and the house of god , and that his publick service may be performed with gravity , decency and solemnity . for he thinks it very fit that the great majesty of heaven and earth should not only be worshipped with sincerity and devotion , but with grandeur and magnificence . he will not therefore humour the profaneness of degenerate times so much as to forswear building of churches , if it be in his power , nor much less will be backward or stingy in repairing of them when there is occasion ; for he cannot find in his heart to let gods house lie waste when he builds his own , nor frame his mind to think that is good enough for the uses of religion which he could not be contented with for his private accommodation , if better were in his power , and therefore will in all parish-meetings about these matters vote for god against his own purse , for he is of davids mind , who had no fancy for a cheap religion , nor would serve god with that which cost him nothing , 1 chron. 21. 24. and as he psal . 84. verses 5 , 6 , 7. blesses those that took pains to repair the ways , and to make the passage easy towards god house at jerusalem ; so the pious christian will indeavour by his counsel and example , that the whole external face of religion may be lightsome , beautiful and decorous in the place where he dwells , to the end that not only his animal spirits may the more chearfully comply with the devotion of his mind , but that those also may be invited to frequent gods house and worship , who have not yet experimented the spiritual ravishments of it . in further pursuance whereof 9. the pious man ( we speak of ) will together with all the aforesaid allurements , use also his utmost indeavours by perswasions , incouragements , and all other fit means to prevail with the whole neighbourhood or parish to frequent the church . for as he would not go to heaven alone , nay knows assuredly he shall not come there , if he do not indeavour to carry others along with him ; so neither is he contented to feed upon the fatness of gods house alone , but would have others partake with him . he hath a holy indignation to observe theaters to be filled , exchanges and markets thronged , and gods house unfurnished with guests . he wonders at the inconsiderateness of men who incur such a guilt by the contempt of religion , and pitties their folly that deny themselves so many comforts and advantages as gods house affords above any other place of resort whatsoever . besides , he considers , that not only god is more honour'd by a general confluence to his service , but that his own heart is more inlarged and chearful , and his affections more raised ( as it were moving in consort ) when there is a brave concourse in divine offices . psal . 122. 1 , 2. i rejoiced ( saith the holy man ) when they said , come , let us go up to the house of the lord , our feet shall stand within thy gates o jerusalem . well-disposed persons ( it seems ) then were wont to call upon and provoke one another , and to flock together in companies towards the temple , and it was a pleasant spectacle to the psalmist to behold it . and let good christians be ashamed to be outdone in any thing of this kind , since our church and worship is so incomparably more excellent than theirs . what was it that a zealous jew could provoke his neighbours to go up to the temple for ? to see a beast slain and a smoke made with the fat and entrails , or to muse upon the obscure hieroglyphicks in the fabrick , the utensils , the ornaments and service of that house ? but a christian goes to the church to hear the lively oracles of god , to see heaven opened in all its glories , and to be shewed the way thither . therefore he that is sensible of the great odds on the side of the christian worship , and who hath so much prudence and charity as to render him serviceable amongst his neighbours to such a purpose , will jog and awaken them out of their sloth and negligence of going to the church , by wise and manly discourses , and friendly and familiar exhortations , from the considerations of the scandal to religion , and discouragement to the minister by the peoples remissness , and of the duty and benefit of diligent attendance , and he will with the same zeal and care indeavour to answer their objections , and remove their scruples about it ; and especially considering , that this is commonly better taken , and sinks deeper into such men as need it , when it is done ( not only by the minister , who is presumed by these incogitant persons to do it for his interest or the reputation of his person or profession , but ) by those who are upon the same terms with themselves . to all this , the pious man aforesaid will wisely improve the interest of his charity to oblige the poorer sort to their duty , dispensing most liberally to them who are most inclinable to follow his counsel in this particular ; and for the middle sort of men , he will trade and buy and sell upon choice with those that are best affected to the church and religion . but if all this should not do , and that he cannot prevail upon all , yet 10. in the last place , he will not fail at least to over-rule his own family , that they shall universally and constantly frequent the church , and so be an example to the neighbourhood . this i have shewed before , every governour of a family hath authority from god to do , and the holy scripture affords us several instances of the efficacy and success of making use of it to this purpose ; amongst the rest , by virtue hereof , joshua undertook for his house , that they should serve the lord ; and cornelius prevailed upon those under him so , that he is said to fear the lord with all his house . and indeed a master of a family will be able to give a very sorry account of his family , if he cannot oblige them to go to church with him ; for we find by woful experience , that where under pretence of scruples about the publick worship , inferiours have claimed the priviledge of exemption , and been permitted to resort to conventicles , the effect hath been , that such persons have not only grown captious and insolent , and by degrees to despise their superiours , but having by this means gotten from under the eye of their governours have made no scruple to run into debauchery . therefore let the pious man strictly charge himself thus far , and look upon himself as very insignificant in his place , if he do not so much publick honour to god and religion , as to bring his family to the house of god. chap. vii . of civil piety , or , how a good man may carry himself so , as to promote gods honour , and the publick good , together with his own peace and comfort , in the parish , considered only as a civil society or neighbourhood . when our blessed saviour , mat. 5. 13. saith to his disciples , ye are the salt of the earth , he did not direct himself only to his apostles , or to them and their successors , the pastors of his church ( as some have imagined ) but to all his disciples in general . for besides that the beatitudes which he pronounces in the former part of the chapter , and his other discourse ( pursuant of them ) which immediately precedes these words , apparently concern all christians , so far as they are qualified for them ; it is evident also by s. luke , chap. 14. comparing the 25 verse with the 32. that it was his intention to apply this title of being the salt of the earth , to the whole body of true christians . and then the importance of that expression will be this , that the true spirit of christianity is and ought to be a principle of activity ; and the professors of this religion are not to content themselves with passive innocency , and that they escape the contagion of evil example , nor be corrupted and debauched by the temptations or customs of the world : but that they must look upon it as their duty to better and improve the state of mankind , to influence upon it , to season and preserve others from corruption as well as themselves . nor is this activity of true christianity to be strictly confined within the limits of the church , or to display it self merely in the great duties of religion properly considered . for as our saviour designed not only to shew men a way to another world above , but also to amend the condition of this present world below , and to make it a more quiet and comfortable habitation : so doubtless when he calls his disciples the salt of the whole earth , he intended to require , that every good man should ( within his whole sphere ) indeavour to promote humanity , morality , and the civil and political happiness of mankind . the discharge of which is that which i call civil piety , and the measures whereof ( at least so far as concerns the purpose in hand ) are briefly described in the following particulars . 1. the first office of civil piety is to maintain government and order , to keep up the honour and dignity of the prince , to preserve the reverence of magistracy and the laws of a mans country . for the doing of this , we have as express and urgent commands of god as any are to be found in the whole scripture ; and therefore the conscientious discharge hereof is as acceptable to him as any act of immediate worship . for god almighty needs nothing at our hands for himself , or for his own use and advantage , but makes the publick good of his creatures the matter and reason of his laws : now publick peace and tranquillity ( which are only to be preserved by laws and magistracy ) are of mighty concernment to mankind , as well as beautiful in the eyes of him that calleth himself a god of order . for without government we could have no quiet in our habitations , no security of our persons , no propriety in our estates , no defence against foreign invasion , nor any refuge from the inraged multitude or combined force of evil men ; but the weak would be a prey to the strong , the slothful would eat the labours of the industrious , the world would be filled with murders , rapine and violence , and become an hell upon earth ; and therefore it is not only worthy of a wise mans care to uphold government , but must be his important duty to indeavour it . and the being instrumental herein , is not only very honourable to religion , and consequently procures the benign aspect of princes towards it , and provokes them to become nursing fathers of it , but is peculiarly commodious to all the offices and exercises thereof . therefore it is observable , that the apostles generally in all their writings , immediately after they have discoursed of the peculiar duties of christianity , subjoin earnest exhortations to obedience to humane laws and civil powers ; and the primitive christians were so infinitely tender herein , as if they thought that god could not have his honour , and glory , and service rightly performed to him , unless peace and order were preserved in the world. now forasmuch as the greatest kingdoms consist of so many several lesser bodies , as the integral parts thereof ; and those again of so many parishes : and forasmuch as it is impossible there should be peace and good order in the whole , if the particular parts or members be out of order : therefore it must not only be the duty , but be within the power of every private person to contribute something towards the great ends aforesaid ; first by disposing himself , secondly by principling his family , and thirdly , by perswading and inclining his neighbours to favour and assist the government towards the attainment of the design of humane society . and this the good christian ought at this time especially to set himself about with the greater zeal , because the looseness herein seems to be one of the peculiar evils of the present age we live in , and that which not only makes an ill reflection upon religion , but indangers the state of it . in order therefore to the upholding of government , let the good man indeavour in converse with his neighbours to possess them with an apprehension of the necessity of submitting private interests to common utility , and particular opinion to publick discretion , and so bring them into a good opinion of the reasonableness of the laws , and of the wisdom of their governours . let him labour to remove peoples discontents , to confute their jealousies , and to make them chearful and well-pleased with the state of the world , which god hath ordered . let him discountenance all seditious libels and news , not permit in his company any pragmatical censuring of the laws or publick counsels ; no traducing the persons or exposing the infirmities of governours ; nor no repining at , and envying the glory and splendour of those that are preferred above themselves . that he may be successful in all this , let him be careful to preserve and keep up the distinct ranks , orders and degrees of men , and that those differences which it hath pleased the divine providence to make in the fortunes and conditions of men be observed , i mean in respect of age and youth , riches and poverty , honour and obscruity ; the neglect of which is not only a malapert quakerly humour , but a principle of sedition and confusion in the world. for as it is evident , that there can be no peace and quiet in the world , if there be no government ; so it is as certain , there can be no government where there is no order , nor the different degrees amongst men observed : and therefore he that would either level the condition of all men , or ( which is the same things in effect ) would destroy that reverence which keeps up that distinction and diversity of condition , dissolves the very sinews of humane society . god almighty indeed could easily have levelled the condition of all men , and taken away or prevented the differences of rich and poor , honourable and ignoble ; and of old and young too , if he had so pleased . but then , it is not imaginable how there could have been any society amongst men , at least , unless he had also by his omnipotency made them all to be wise and good too : but forasmuch as he resolved to have order and government amongst men , and yet would not effect it by violence ; he therefore resolved by means of those different conditions aforesaid , to subordinate them one to another , and to unite them together in the bonds of mutual usefulness and dependance . so he ordered that some should be poor to ease the rich of labour and drudgery , and others rich to imploy and incourage their industry ; that the one might have superfluity to relieve the others want , and the other be obliged by their bounty : the same providence ordered that there should be some men in power and dignity , and others in privacy and obscurity ; that the man of honour standing by and countenancing the ignoble as his client , he on the other side should observe and acknowledge him as his patron , and so harmony arises out of this discord . again , he ordered the world so , that all should not be of a stature and capacity of body or mind , but that there should be old men able to counsel and advise others , but not of strength to execute ; and young men of spirit and vigour for execution , but destitute of counsel and wisdom : that the former by their experience and observation instructing the latter , and the latter by their strength and courage assisting the former ; they might be mutually indeared to each other as members of the same body . he therefore who incourages or suffers ( if he can help it ) the poor to be surly and insolent towards the rich , or the private person to be contumacious towards those in dignity , or the young to be rude and malapert towards the aged , opposes himself to divine providence , and is the author of dissolution of government and confusion in the world. but he that perswades the poor to be modest , as well as the rich to be charitable ; that puts private persons in mind of subjection , as well as great men of generosity and mildness ; that disposes young men to reverence the gray hairs of the aged , as well as them to do worthily of their respect and gravity , subserves the divine providence in his wise method of preserving peace and order , and lays the first foundation of good government . for the foundation of all laws and magistracy is to be laid in the hearts and principles of men ; and unless a modest reverence of superiority be first setled there , the exercise of mere power and authority will be very difficult and insuccessful . so that it is in the power of private persons to promote publick government , and the office of virtuous men to do so . 2. the second office of a christian in his parish is to promote justice and honesty amongst the neighbourhood in all their dealings and transactions one with another . it is commonly and truly said , that justice is the pillar of the world , and therefore it is observable , that the great creator and governour of the world usually interposes by a visible providence , more in behalf of this virtue than of any other ; insomuch , that oppression , and those secret instances of injustice , which cannot ordinarily be discerned and punished by the hand of the magistrate , seldom escape a curse and divine vengeance in this life . for besides the mischief that such sins do to humane society , they are arguments of great infidelity and atheism ; forasmuch as it plainly betrays that man to have no perswasion of a world to come , who can be tempted for the sake of the present world to do such base and ununworthy actions ; and therefore it is as well an act of piety towards god , and of charity to men , as of advantage to the state of civil society , to use all indeavours to prevent such kind of transgressions . but it is not only strict justice which i here intend , but my meaning is to take it in the full latitude , so as to comprise truth , and faithfulness , and equity also ; that men be true in their assertions , faithful and steady in their promises , and equitable and candid in all their dealings , and so far from doing violence to each other , that they do not enterprize to out-wit , surprize , or over reach one another , but that they use a humane temper , and express a publick spirit ; and in a word , that they govern themselves by that golden rule of doing to others as they would be content to be done unto , every man making the case of his neighbour to be his own . and this i the rather represent to the good christians care , because this kind of injustice is become another very common and epidemical sin of the age , and men seem to applaud themselves in being able to cheat beyond the cognizance of humane laws , and to play upon and abuse the simplicity , credulity , or inadvertency one of another . for prevention and remedy of which , the person we speak of , must in the first place render himself a great example of integrity and equity , especially because the measures of these virtues cannot be so well delivered by the prescription of any laws whatsoever , as they may be exprest in the life , and observed in the conversation of good men . and in the next place he ought to endeavour by discourse to make those he converses with , sensible of the baseness and villany of injustice , by representing the sordid love of the world from which it proceeds , the distrust in gods providence with which it is accompanied , or rather the utter unbelief of a god by which it is incouraged . how treacherous and cowardly a thing it is to work upon other mens necessity or facility : how selfish and un-neighbourly a thing to have no respect to any thing but our own private interest : how little is commonly gotten at last by such kind of courses : and to how little purpose , since a man cannot but expect the curse of god upon his honest endeavours ( otherwise ) for the sake of his unjust acquisitions . 3. the third office of good neighbourhood is to indeavour to bring into fashion again that almost antiquated virtue of simplicity and plain-heartedness in our discourses and communications ; that men , especially neighbours , should ordinarily be free and open and plain to one another without cunning and scrupulous reservation , than which nothing is more suitable to the relation of neighbours , nothing more friendly and obliging ; for it makes conversation safe and easy when men express a moderate confidence one in another : and although this like some of the lesser stars , make no great shew in the world ; yet is it of very great influence to sweeten the tempers of men , and improve the comforts of society . besides , it is an argument of sincerity of heart , of competent assurance of a mans own judgment , and a real instance of true greatness of mind ; whereas little artifices of concealment are justly looked upon as the disguises of weakness , or the prefaces to fraud , and consequently render a man either dangerous or contemptible to those he converses with . some men indeed please themselves much in closeness and caution , and count it not only a point of prudence , but a piece of state and greatness to live in the dark to all about them ; but it is easy to observe , that if any men admire such persons for their depth , they withal suspect them for their designs , and to be sure do not love them . i acknowledge there is such a thing as a prudent and virtuous secrecy and taciturnity , which is very commendable and necessary in some cases ; for no man values him that labours under a looseness of tongue , and an incontinency of mind , so that he cannot keep his own counsel : and who shall trust him with their secrets who is a blab of his own ? and it is well enough said , that nakedness of mind is as undecent as that of the body . but then on the other side , must a man be accounted naked unless he cloath himself in armour ? to be always upon the ward , and to stand continually upon our guard , as if we were in an enemies country , is at least un-neighbourly and disobliging . for besides that such an artificial conversation is very troublesome to both parties , in regard on the one hand it is very difficult to the reserved man always to stand bent , so as never to betray himself , and then he spoils all his design : and on the other hand , it puts other men upon their guard too ; for men are naturally shy of those whom they observe to be constantly and rigidly close , and so conversation is interrupted ; whereas nothing unlocks other mens hearts , like the opening of our own to them . again too great reservedness as it is always entertained with jealousy and suspicion for the present , so it commonly breeds disputes and contests in the conclusion ; whereas plain-heartedness hath no rubs nor difficulties in its way , nor no after-game to play : for every man believes and trusts such a man as plays upon the square , and such a conversation is pleasant and acceptable . moreover cunning is always lookt upon as an argument of a little mind and of a cowardly temper ; for what should tempt a man to dissemble and work under-ground , but mistrust of his own abilities or consciousness of evil designs ; and this is so far from affording a man any security , that it provokes other men , first to pry the more curiously into him , and then to countermine him , and at last to expose him . to all which add , that if this reservedness we speak of proceeds from insincerity and design , it betrays great unbelief of god and of providence ; for the clear apprehensions of those great points will incourage a man to be open , and plain and confident : but if it proceed from temper and constitution only , yet even then it doth far more harm than good , and particularly ( as i said before ) it makes life and conversation very uncomfortable , and good neighbourhood plainly impossible ; and therefore it is well worthy of the care and indeavours of a good man to reduce and recover the antient sincerity and simplicity , instead of that hollow complemental hypocrisy which hath of late supplanted and excluded it . 4. but yet care is to be taken withal , that this plainness and simplicity degenerate not into rudeness , or frothy and foolish conversation , and therefore it is the fourth office of a virtuous man amongst his neighbours , to indeavour to render conversation favoury , and manly and profitable as well as sincere ; that is , that it be neither trifled away with flat , inspid and gossiping impertinence , nor misimployed in light and idle drollery , nor turned into an occasion of tipling and sensuality , much less debauched by profaneness and malapert reflections on things sacred , but that it be applied to the furtherance of real business , to the bettering of mens understandings , to virtuous purposes , and especially to the advantage of religion . these last things are useful to the world , and worthy of men ; but the other are a mis-expence of time , a degrading of our selves , a reproach to our reason , and the bane of conversation . with a peculiar respect to such things as these it is that christians are called the salt of the earth ( as i observed before ) because they are not only to prevent the rottenness and putrefaction , but also the flatness and insipidity of conversation . and as for that which i intimated in the last place , namely , the consulting the advantage of religion , i must now say further , that although it be true that that is not the only subject of good discourse , forasmuch as god allows us both the refreshment of our spirits , and a moderate concern about the affairs of this life ; and therefore consequently the affair of another world ought not to be importunely thrust in upon all occasions to the exclusion of other entertainments : yet most certainly it ought to have its place and share in our friendly communications , as being the most weighty and important subject , and if it be dexterously managed , the most gentile and obliging . neither will it be so very difficult as is commonly imagined , to turn the stream of neighbourly discourse this way , if men would be perswaded to try , and apply themselves seriously to it : and surely he that hopes to attain the joys of heaven himself , cannot but wish his neighbours in the way thither also ; nor can he whose heart is throughly affected with the apprehensions of it , omit now and then to let fall something or other that way tending ; at least every good man owes so much to god and religion , as to interpose a good word sometimes in their behalf , which besides that it gives some countenance to piety for the present , may by the blessing of god make a greater impression than we are aware of , and redound to his own comfortable account another day . but 5. it is unquestionably the duty of every christian to labour to the utmost of his power to make and preserve peace amongst his neighbours . to this purpose it is very observable , that our saviour , mark 9. 50. joins these two things together , have salt in your selves , and have peace one with another ; as if he had said , though you are the salt of the earth , yet you must take care you be not too sharp and acrimonious . you must indeed preserve the world from corruption , but yet you must not exasperate it into passion and disorder ; for you must compose men to peace and quietness , and quench their combustions as well as inflame their zeal and devotion . and indeed the latter of these can never successfully be undertaken , unless at the same time , the former be provided for ; for religion never takes place in mens hearts , nor brings forth fruits in their lives , when the spirits of men are imbroiled with heats and animosities . men are not fit to consider of the counsels of the gospel , nor to estimate the reason and importance of them , when their minds are in a flame , and their thoughts in an hurry . nor if they were already perswaded of them , could they be in a temper to comply with them , or to make any fit expression of love and service towards god , whilst they are at variance with their brethren , and therefore the apostle tells us , the fruits of righteousness are sowen in peace , james 3. 18. and as peace is very advantagious to gods service , so the making and procuring it is very honourable and comfortable to them that are imployed about it . they are under one of our saviours beatitudes , and he intitles them the children of god in a peculiar manner , mat. 5. 9. viz. as being those who especially imitate and resemble him . and one instance of the blessedness of such men is this , that they which make peace , commonly reap the fruits of it , both in the benign and kindly chearfulness of their own spirits , and in the fair and courteous usage they generally meet with from other men , as well as in the repose and quiet they enjoy when all the world is peaceable and still round about them ; whereas makebates and incendiaries torment themselves first before they torture other men , and besides , bring the fire home to their own houses when they have inflamed other mens . the good christian therefore is not only peaceable himself , but a peacemaker in his parish , to which end he will in the first place discountenance all whisperers , eves-droppers and tale-bearers as the pest of society ; for these are the bellows that blow up a spark into a flame . he will indeavour to prevent and take up law-suits , which commonly begin in passion and end in malice : for the decision of them rather immortalizes the quarrel than finishes the dispute ; and he that overcomes , very often like the bee , destroys himself whilst he fastens his sting upon another . he sets a mark upon them that single themselves from the rest of their neighbours , and divide into parties as men of a great deal of pride , but of little wit ; for a great and generous mind would be easily able to animate such a society as a parish , and render himself considerable in the whole without tearing it in pieces that he may lead a faction . he detests and abhors all affected singularity , though the instance of it be in it self unblameable ( so long as it is not absolutely necessary ) because he considers such things first raise jealousy , then provoke emulation ; and at last end in alienation of affections . he indeavours that no new opinions in religion may be broached amongst the neighbourhood , as knowing well there can be no new gospel , or new way to heaven , and he hath learnt by experience , that whilst men stand gazing after new lights they make halt in the race of virtue , and lose the way of peace , without which they shall never come at heaven . he indeavours therefore to keep up the antient landmarks , both in spiritual and temporal affairs ; but if any disputes be raised , he will presently bring water to quench the fire in the beginning , and by discreet and temperate discourses incline both parties to coolness and moderation , by representing the littleness of the matter in controversy between them , the great benefit of unity and concord amongst neighbours , and especially by putting them in mind of the approaches of death , which will very shortly take away the subject of the question , and the disputants too . 6. sixthly , next to this and to the intent that his indeavours of making peace may be the more successful , he will contrive to render his person acceptable and fit to be interposed in quarrels , by making himself remarkable for all other offices of charity and beneficence , such as relieving of the poor to the very utmost of his ability , and by sympathizing with those he cannot help , by visiting the sick , counselling the weak and injudicious , comforting the disconsolate , vindicating the injured , rescuing the oppressed , and taking the part of the widow and fatherless ; by all which and several other good offices he will become a common father and friend to the whole neighbourhood . most of these things may be performed without much cost or trouble , or if they be chargeable either way , the expence will be abundantly recompensed by the delight that attends the discharge of them : for they are commonly as comfortable in the doing to those that undertake them , as they are beneficial to those for whose sake they are undertaken . thus at a cheap rate a man becomes a benefactor and a blessing to the times and places where he lives , and besides , doth a singular service to god , vindicating his providence in the inequal distribution of his temporal blessings , and he renders religion lovely in the eyes of all the world , and he very effectually consults the comfort of his own soul , giving proof to himself , that he loves god whom he hath not seen , because he loves his brother whom he hath seen . 7. seventhly and lastly , ( and to speak summarily ) it is the duty and the practice of a good christian by all the means he can devise , to promote the welfare and prosperity of his parish and neighbourhood , not only because it is far more comfortable living amongst those who are in a prosperous condition ( as to their outward affairs ) in regard that moderate prosperity sweetens mens spirits and betters their temper , as much as pinching want and necessity , soures and disorders them : but also because generally god is better loved and served by men whose hearts are chearful and easy , than by the querulous and unhappy . in order therefore to the wealth and prosperity of the place where he dwells , the good christian will in the first place take care to prevent the idleness of the inhabitants by bringing in some manufacture or other ( if it be possible ) that so all hands may be set on work in some honest way of living ; for idleness , besides that it makes a very ugly figure , clothing the slothful persons with rags , it commonly inclines people to be great eaters , having nothing else to do but to mind their bellies , and so they become a sort of caterpillars which devour other mens labours ; it also tempts them by their necessity to pilfer , cheat , lie and steal , and do any base action imaginable ; and moreover such people are generally envious , malicious , busy bodies , medlers in other mens matters , and in a word , being desperate in their fortunes , they are past fear and shame . whereas on the other side , honest industry , besides that it is attended with the blessing of god , renders people modest , quiet , governable , chearful , good natured , and publick spirited . in the next place , and in pursuance of the same ends , the pious parishioner will , as far as he is able , prevent tipling and drunkenness amongst his neighbours , which is well known to be the common cause of want amongst the inferiour sort of people ; for this beastly way they will swill down presently that which might go a great way in the maintenance of their families , besides , that the custom of it loses their time , softens and relaxes their nerves , and makes them impatient of labour ; it raises their passions , and abates their discretion , and so disposes them to be quarrelsome with their families when they come home ; and which is worst of all , renders them proud , insolent and ungovernable . furthermore , the good man will indeavour ( if it be wanting , and the place be capable of it ) to get a good school setled in the parish , which besides the great advantage of it , for the education of youth , doth generally inrich the place , and is more beneficial than a manufacture ; for this affords some imployment for those poor that are there already , and makes no more , nor draws other such to the place as manufacture usually doth . and lastly , to all this , a good neighbour will indeavour to bring all vicious and incorrigible people to shame and punishment , than which nothing conduces more to the honour of religion , to the peace of the inhabitants , or the felicity of the place . there are notwithstanding some fond and incogitant people who think this course quite contrary to good neighbourhood , and look upon those as the best townsmen that will connive at mens vices , and let every body do what they list : but with their leave , as it is the greatest kindness toward such vicious persons , to make use of the provision which the wisdom of laws hath made for their amendment , so he is the best christian that discriminates between good and bad men , as well as the best townsman who will not permit virtue and industry to be discouraged by the impudence and impunity of some lewd persons ; but so much for that . these things which i have now treated of in this chapter , are a certain kind of lesser morals , and the peculiar instances of that which i called civil piety ; but if the good christian will ( as he ought ) take care of them , he will do at least a collateral service to almighty god , by being a benefactor to the world ; he will render the attendance upon religion more easy , and make his own passage through the world towards heaven the more quiet and comfortable , which is the thing aimed at all along in these papers . the end . the art of knowing one-self, or, an enquiry into the sources of morality written originally in french, by the reverend dr. abbadie. art de se connoître soi-même. english abbadie, jacques, 1654-1727. 1695 approx. 403 kb of xml-encoded text transcribed from 143 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a26306 wing a45 estc r6233 11538768 ocm 11538768 47885 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. a26306) transcribed from: (early english books online ; image set 47885) images scanned from microfilm: (early english books, 1641-1700 ; 1:9) the art of knowing one-self, or, an enquiry into the sources of morality written originally in french, by the reverend dr. abbadie. art de se connoître soi-même. english abbadie, jacques, 1654-1727. t. w. [10], 274 p. printed by leonard lichfield, for henry clements, and john howell, booksellers, oxford : 1695. translator's dedication signed: t.w. reproduction of original in yale university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life -early works to 1800. christian ethics -early works to 1800. 2006-02 tcp assigned for keying and markup 2006-08 spi global keyed and coded from proquest page images 2007-03 robyn anspach sampled and proofread 2007-03 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion advertisement . the translator , by th● author's advice , r●trench'd , from the former pa●● of this treatise , certain obscu●● and metaphysical passages which may be seen in the ( ●riginal . in doing which he ha● cut off , rather superfluous an● useless branches , than any m●terial or necessary part , a●● has render'd it more agreeabl● and fitted to every capacity . april 29. 1694. the art of knowing one-self : or , an enquiry into the sources of morality . written originally in french , by the reverend dr. abbadie . in two parts . oxford , printed by leonard lichfield , for henry clements , and john howell , booksellers , 1695. to my much esteemed friend , mr. henry levet . i shall not excuse my adventure , by extolling this author's worth , lest i should seem both unjust , and impertinent : for should i go to enumerate his praises , i might fail of rendering him all that is his due ; and to repeat his fame , whom the world sufficiently knows , and this very work not a little commends , would be foolishly vain and impertinent . i hope , by my pouring his fragrant essences , into a new vessel , they are better expos'd to the sense of my country-men , and have not lost much of their genuine odour : however i am pretty well assur'd , that the majesty of the sense , will shine thro' the meanness of my expression ; and that , so , whilst it gathers new praises to its author , 't will obtain , at least , a pardon for me . 't is not my design , in presenting you with a treatise of this kind , either to inform your mind , or reform your manners ; since i doubt not , but you already understand the rules for knowing your-self , and carefully transcribe 'em into practice : i offer it to you as a part of that homage , which all men owe , and , those that know you , justly pay to your real merit ; and particularly as a token of gratitude , to that generous and friendly temper , which i always admir'd , and frequently experienc'd in you . as you have hitherto , even in prosperity , freely embrac'd an useful knowledge of your self , as related both to god , and the world , surely the heavens will see no reason to frown upon you , with whom their smiles have been so prevailing , and that they never may , is the hearty prayer of , sir , your most humble , and most obedient servant , t. w. the table of the chapters . the first part . chap. i. where we give a general idea of the vileness and misery of man , which are the first of his qualities that occur to our mind . pag. 11 ●hap . ii. where we endeavour to know man , by considering the nature and extent of his duties . pag. 24 ●hap . iii. where we continue to make certain reflections upon the decalogue , considering it as an expression of the law of nature , accommodated to the state of the israelites . pag. 32 ●hap . iv. where we shew the extent of the law of nature , by considering it in the gospel , and with relation to the immortal man. pag. 39 ●hap . v. of the moral strength of man , or the motives which he finds in himself , to determine him in his actions . pag. 43 chap. vi. where we explain , what effect the sense of immortality is capable of working upon our heart . pag. 4● chap. vii . where we continue to shew , wha● the sense of our immortality can work upo● our heart . pag. 6● the second part . chap. i. where we enquire after the source of our corruption , by handling the first of our faculties which is the vnderstanding . pag. 9● chap. ii. where we continue to shew , that th● source of our corruption is not in the vnderstanding . pag. 10● chap. iii. where we search after the manner how the heart deceives the mind . pag. 10● chap. iv. where we consider the mutual illu●ons , which pass between the heart and th● mind , and how god alone destroys 'em by his grace . pag. 11● chap. v. where we continue to search for th● sources of our corruption , by considering th● motions and inclinations of the heart . pag. 12● chap. vi. where we examine the faults ● self-love . pag. 12● chap. vii . where we shew , that self-love kindles all our affections , and is the genera● principle of our motions . pag. 13● chap. viii . where we continue to shew , that self-love is the principle of our affections . pag. 147 chap. ix . where we consider the most general inclinations of self-love , and in the first place , the desire of happiness . pag. 166 chap. x. where we consider the cheats , which self-love puts upon it self , to correct the defects , it finds in the happiness it aims at . pag. 180 chap. xi . where we consider the general inclinations of self-love , the second whereof is a desire of perfection . pag. 193 chap. xii . where we treat of the general vices which flow from self-love , and first of pleasure . pag. 201 chap. xiii . where we continue to consider the divers characters of pleasure . pag. 209 chap. xiv . where we treat of the general disorders of self love , and particularly of pride . pag. 221 chap. xv. where we examine all those irregularities , which are ingredients of pride . pag. 227 chap xvi . where we consider the second irregularity of pride . pag. 237 chap. xvii . of the third irregularity , which goes to make up pride , which is vanity . pag. 240 chap. xviii . where we continue the characters of men's vanity . pag. 252 chap. xix . of the two last characters of pride , which are ambition , and the contempt of our neighbour . pag. 265 books lately printed by leonard lichfield , and sold by henry clements , john howell . a defense of the christian sabbath . part the first . in answer to a treatise of of mr. thomas bampfield : pleading for saturday-sabbath . price 1 s. the 2 edit . a defense of the christian sabbath . part the second . being a rejoinder to mr. bampfield's reply to doctor wallis's discourse concerning the christian sabbath . price 1 s. 6 d. both by john wallis , d. d. and professor of geometry in the university of oxford . an essay on grief : with the causes and remedies of it . price bound 1 s. poems on several occasions , originals and translations . price 1 s. guilelmi oughtred aetonensis , quondam collegii regalis in cantabrigia socii , clavis mathematicae denuo limata , sive potius fabricata . cum aliis quibusdam ejusdem commentationibus , quae in sequenti paginae recensentur . editio quinta auctior & emendatior . ex recognitione d. johannis wallis , s. t. d. geometriae professoris saviliani . octavo . the art of knowing one-self : or , an enquiry after the sources of morality . moral philosophy , or the knowledge of manners , is the art of regulating one's heart by vertue , and of rendering one-self happy by living well . this science , which the ancients call'd by the name of wisdom , and which one of them boasts of having brought down from heaven , hath not always been treated of , either in the same method , or with the same success : for it seems to have taken the tincture of the different prejudices of men , which every time has produc'd , and of the divers states , thro' which their mind hath passed . paganism , in general , had taken from it its force , its motives , and its examples . 't is easy to conceive , that men did not find themselves very much dispo'sd to live well , by the motives of a religion , which they lookt upon as a collection of ridiculous dreams , and a prodigious complication of fictions , that were incredible even to the grossest of the vulgar . juv. s●t . 2. esse aliquos maneis , & subterranea regna , et contum , & stygio ranas in gurgite nigras , atque una trans●re vadum tot millia cymba , nec pueri credunt , nis● qui nondum aere lavantur . the philosophers , who made profession of a more refin'd doctrine , have nevertheless not made a much farther progress in this respect : for some of them have not had any true idea of the natural dignity of man , whom they took delight to confound with the beasts , that they might with an equal freedom plunge themselves without scruple in the ocean of pleasure : others have waver'd on this account in perpetual uncertainties , which permitted them not to establish their specious precepts upon very certain foundations . even the morality of the stoicks , the most pure and sublime of all , as they themselves imagin'd , hath not been without some defect : it could elevate man , but failed to humble him . one may say of all these philosophers , what was said of one of them , who despis'd the vanity of the others with too much ostentation . they trampled upon pride , with a yet greater pride . they acknow●edg'd the defects of humane nature , that ●ey might lay hold of an occasion to extol ●heir own wisdom that had freed 'em from ●em , and renouncing such a life as other ●en led , they dared prefer themselves be●●re the greatest of their gods. the morality which springs from the old ●nd new testament hath characters alto●ether opposite to those we have just now ●emark'd : it hath certain principles ; it fol●●ws the light of truth ; it is supported by ●ost powerful motives , and most perfect ex●mples ; it considers man as coming from ●od , returning to god , and having no ●ss than an eterni●y in view : it lifts up ●an abased by his passions , vilified by su●erstition , and degraded by the infamy of his ●pplications ; and which is admirable , it ●ises him in such a manner as not to puff ●m up with pride , and humbles him so as ● make him lose nothing of his proper dig●●ty : it divests him of his pride , by com●unicating to him real glory , and raises his ●xcellency in forming his humility by this ●ivine commerce of our souls with god , ●hich religion acquainted us with , in ●hich god descends quite to our lower ●egion , without losing any thing of his ●randeur , and we mount up to god with●t remitting any thing of that abasement ●hich we owe to his presence . this science , which not only teaches us ▪ to live well , but also to obtain an eternity of happiness by living well , is so important a part of religion , that god was not willing it should be in our power to pretend the ignorance of it . and whereas we have no other means of attaining to the knowledge of most things , but either by reason , sense or faith , he was willing that the morality of his gospel should be known after all these ways : faith makes us embrace it because jesus christ and the apostles have taught and practis'd it ; the inward sense o● conscience makes us approve of it , because ● satisfies , raises and comforts us : reason a● last gives its suffrage unto it , because it contains nothing but what is comformable to the maxims of good sense , whether in the principles whereupon it is established , or in the rules which it prescribes unto us . god goes almost the same way to work when the soul is to be nourished , as he doti● when the nourishment of the body is performed . he doth not only give us a facult● of reasoning , to provide for the subsistenc● of the latter : for altho' this rational faculty be necessary , yet 't is not sufficient t● determine us to take the aliments , that a● design'd for our preservation , in such a regularity as is requisite to make them produc● their effect . he thought good to add the faculty of sense , whereby we perceive the●● aliments to be agreeable ; and the faith we ●ave in those who fed us with 'em before ●e were capable of making an enquiry into ●m our selves . for the author of nature , who knew how inconvenient it was to send men to eat and drink , so as that they ●ould have known by reasoning how the ●liments are changed into chyle , the chyle ●nto blood , the blood into flesh , bone , & c. ●nd how the effluxes and wastings of cor●oreal nature , which are caused by tran●piration , are repair'd by nourishment , ●●ought fit to engage men to take their food ●y a more compendious way , which is that ●f sense ; whereunto may be added the ●aith they have in their parents , the imita●●on of whom , is to them a natural reason , ●hich saves them the discussion , and par●●cular enquiry . it may likewise be said , that were it ne●●ssary for man to know , by reason , the ●●mortality of his soul , his end , and his du●●es , which are the most general principles 〈◊〉 morality , in order to capacitate himself ●r the performance of the duties it enjoins , would be requisite he should be a philoso●●er before he can be an honest man. god , ●ho is the author of religion , as well as of ●ature , hath therefore abridg'd and shorten'd ●r way in this respect , by exhibiting to us , ●ro ' faith , the principal truths of mo●●lity , and by giving us a tast of them thro' channel of sense : for the faith we have in jesus christ tells us , that we ought to be conformable unto him in time , in order to partake of his glory in eternity ; and conscience makes us perceive , in the piety which it prescribes unto us , an agreeable feeling , and a divine tast , which engages us to practice it . but as reason is not useless to the conservation of the body in nature , neither is it so to the sanctification of the soul in religion ; it supports faith , and confirms sense . they who desire to know morality by faith , need but read the gospel : they who desire to know it by inward sense , need but search for it in their own hearts , with the help of revelation , which god directs them unto ; and the conjunction of these two methods will not fail to furnish them with all the principles of the science of living well . but 't is to he hop'd , that no one will blame our design in this writing , of conducting men by reason , as far as it shall be possible towards that end , whereunto religion conducts us by faith , and conscience leads us by sense . reason , as well as faith and conscience , is a gift which god hath bestow'd upon us : its lights do assuredly proceed from the father of lights , the author of every excellent gift ; and i know not what better use we can make of our mind , then by employing it in the consideration of what is of greatest importance and concernment to us . this study is none of the shortest , in order to the pure learning of these duties ; but it is extreamly proper to nourish the gratitude , which we ought to bear to the author of our being ; to confirm the faith we have in jesus christ , and to remove from the incredulous this haughty prejudice , that our morality is calculated only for such persons as have not wit enough to avoid deception : and lastly , to elevate our mind and heart , by shewing us the ways of god , in the inclinations of men , and the duties of man in the the ways of god. we shall see , thro' this meditation , the divine relations that are between nature and the gospel ; and that reason leads us to the confines of religion . we shall learn , that natural light , when it is pure and exempted from prejudices , doth of it self conduct us to the most sublime duties of man , and represent unto us his lofty destinies , and the glory of his condition . we shall endeavour to say nothing but what relates to the principles of our faith , which we will evince to be the same with those of nature , as far as they concern the knowledge of manners ; and if we be oblig'd at first to insist upon abstract truths , we shall do this no farther than as they conduct us to sensible truths . in a word , we will search not only after truth , but also for advantage and profit in our discoveries , remembring the design of the science which we treat of . indeed morality being to our soul the same that physick is to our body , and having for its end and scope the curing us of our spiritual maladies , it must apply it self principally unto two things : first , to know the evil , and afterwards to search for remedies that may effect the cure. these two designs do divide morality , but they are too vast , and would lead us too far , wherefore we confine our selves to the former , waiting till providence put us in a way to handle the other . we do here search for the knowledge of man , but not as physick , anatomy , metaphysick , logick , medicine , which consider him as a corporeal being , or simply as a spiritual substance , as an animal , or as a reasonable animal . we shall consider him only as a creature capable of vertue and happiness , and which finds it self in a state of corruption and misery . not but this respect under which morality obliges us to consider our selves , engages us to borrow from some of these other sciences , certain principles , which we shall take from what is most evident in them . for in order to have a perfect knowledge of the corruption and misery of man , 't is necessarily requisite we should have some knowledge of his nature , his end and his excellence . but if what we have to say on this subject , seem in some places somewhat abstract , above the ordinary capacity of men , it ought to be remember'd , that we treat of the sources of morality ; and if it be perceived that we do not always accomodate our selves to vulgar opinions , it must be consider'd , that this is not a fit place for respecting prejudices , since we write meerly to disentangle the confusion of our idea's , and to justify by reason that which we perceive by sense . this work must therefore be divided into two parts . in the first , we will shew what man is , to what is obliged , and for what he is able ; that is to say , we will treat of his nature , his perfections , his end , his duties and natural obligations , his strength , motives and objects , that may principally determine him in his actions . in the second , we shall treat of his irregularities in general and particular , we shall search for the original of his corruption , we shall consider the rivulets flowing thence , we shall view the force of his applications , the extent of his passions , the principle of his vices , and all along we shall shew the rule , in order to make known the irregularities ; and we will justify the greatness of our fall , by shewing the degree of our rise and elevation . may god , who is the master of minds , purify mine by his grace , to the end , that i may say nothing but what refers to his glory , and is conformable to the holy and eternal truths of his gospel . amen . the first part . wherein we treat of the nature of man , of his end , his perfections , his duties , and his strength . chap. i. wherein we give a general idea of the vileness and misery of man , which are the first of his qualities that occur to our mind . it is certain , that man seems to be a very inconsiderable being , when we judge of him thro' the prejudices of the senses : we are not far from finding him uncapable of vertue , when we consider his vileness ; and uncapable of happiness , when we reflect upon his misery . the smallness of his body is the first that occurs to the eyes ; the scripture dedenotes it , by telling us , that man has his foundation in the dust , that he dwelleth in a tabernacle of clay , and that he is consumed at the meeting of a worm : and nature moreover so clearly represents it to our understanding , that 't is impossible for our pride to contest or dispute it . 't is true , that as we are accustom'd to measure every thing with relation to our selves , we use to look upon our selves as the center of perfection , and to think the bodies that surround us , either too great , or too little , according as they are more or less proportion'd to the bulk of our own : but you need but only change your state , and view things with other eyes than your own ; or consider them in a sense of opposition , in order to disabuse your self on this account . go up a mountain , and tell how big those men appear who stand in the vallies beneath . suppose the heavenly bodies were animated with such a mind as yours , and that they had eyes to look upon you ; pray what would your body seem to them : or compare the dimensions of this body to these vast spheres , wherewith you are environ'd , with these moveable and luminous worlds , which the hand of the creator seems to have planted round about you , to convince you more throughly of the smallness of this tabernacle of flesh which you inhabit . the infirmity of man is proportion'd to his smallness , and his meanness to his infirmity ; and the one , and the other , was in the mind of the prophet , when he cry'd out , speaking to god , wilt thou shew thy strength against a leaf which the wind carries away : or , in the mind of the psalmist , when he said , by a kind of hyperbole , fraught with sense and truth , that if man should be weighed with nothing , we should find that nothing would turn the scale . we may indeed say , that nothing does encompass man on every side : by the time past he is no more , by the future he does not yet exist , by the present he partly is , and partly is not . in vain does he endeavour to fix the past by memory , and to anticipate the future by hope , that he may stretch the present to a greater length . he 's a flower that springs in the morning , spreads at noon , and withers in the evening . man , consider'd in his various states , is a creature constantly miserable ; who , as an ancient very well says , meets with sin in his conception , labour in his birth , pain in in his life , and despair of an inevitable necessity in his death . all his ages bring him some infirmity , or some particular misery : infancy is meerly an oblivion and ignorance of one self ; youth a durable passion , a long madness ; and old age nothing but a death , languishing under the appearances of life , with so great a troop of infirmities is it attended . there are few things round about him but what do put him in mind of his end , he discovers the principles of his death , which he dreads above all things , both in the air which he breaths , in the aliments which he receives , and in the sources of his life , which consumes and gnaws away its own bowels : and such is his fate , that after having shun'd the greatest dangers , fires , shipwracks , and diseases , he at last finds all these pretended deliverances terminated by death . his body is the center of infirmities , his mind is fill'd with errors , and his heart with irregular affections : he suffers both by the consideration of what is past , which is irrevocable ; and of the future , which is inevitable . in vain does he desire to stay himself a while , that he may have leisure to tast some pleasures which present themselves in his way : time is like a whirl-pool , which carries him away , inexorable to his regrets and complaints . when we are alone we cannot endure the view of our selves , and of the necessity that is imposed upon the pleasures of the world , of passing away in a moment . united with others in society , we do but multiply our selves , as i may so say , into other selves , in order to a greater participation of the common misery of mankind . 't is a very grievous thing to a creature that loves it self so well , to behold it self continually dying , and to perceive life no more than proportionably as it loseth it . infancy is dead to make way for youth , youth for ripeness of years , ripeness of years for advanc'd age ; and this latter for extream old age : we are dead in respect of those many well-belov'd persons whom we have lost , and in respect of many pleasures and advantages , which following the fate of the world , are consum'd away by their own proper use , no relick thereof remaining unto us , but only a slight remembrance , which is uncapable of yielding us any satisfaction , and is very proper to vex and torment us . suppose the life of man were very long and durable , yet the appendant happiness of it would be inconsiderable ; and were the felicity , which we meet with here in these lower regions , as full as it is defective , yet 't would be very insignificant , seeing it must be cut off at last by the fatal sword of death . what then will this be , when we are convinced of the deceitfulness of these advantages , and of the shortness of life , which is such , that to speak the down-right truth , 't is hardly long enough to give us time to regulate our affairs , to take leave of one another , and in a fit manner to make our will ? man , who is naturally convinc'd , of these truths , enquires after means of solacing himself at these calamities , to which the quality of man exposes him ; therefore he avoids the representation of himself , to his own view , and the putting himself forward under this quality . he would fain be look'd upon only as a being invested with certain external advantages , which make the difference of conditions , and the distinction of persons : but if there be so much dignity in man , as religion represents to us , there would be a thousand times greater grounds for valuing himself upon the qualities which we have in common , than upon those which characterise and distinguish us . and if , on the contrary , the possession of these external advantages were so honourable as the world would make us believe , man in himself must needs be a very trivial and inconsiderable being ; which we cannot think without betraying not only the honour of our nature , but also the sentiments of our vanity . methinks we may give this definition of the worldling , who to cure or comfort himself at his poverty and natural misery , loves to cloath himself with imaginary goods : a phantome that walks among such things as have only an appearance . i call a phantome , not the man of nature , compounded of a body and soul , which god hath framed , but the man of concupiscence , compounded of the dreams and fictions of self-love . i call the things which have only an appearance ( and this after the psalmist ) the advantages which the world seeketh after with so great passion and ardour , these great vacuities taken up with our own vanity , or rather these great nothings , which occupy so great a space in our extravagant imagination . when we endeavour to annihilate and destroy this phantome of pride and concupiscence , which we discover'd in man , 't is not our design to subscribe to the eternal arrest of our misery and vileness . let us make a deep search into these appearances , which seem'd at first so sad and dismal , and we shall find some reason to comfort our selves : but in order to discover that which we desire , we must search for man in man , and not in these external differences which concupiscence seeketh after with such a passionate desire : for it is not the design of god to raise one man , or a certain order of men , to a proper and particular happiness . concupiscence deceives in the very first step it makes you take in your search of the supream good. you enquire after a particular happiness , a distinguished glory , so much the worse for you if you chance to find it , since the true good whereunto you ought to aspire , is a common felicity which should be participated by an infinity of creatures , that ought to make up the family of god. having consider'd the man of concupiscence , who made himself , let us now con-consider the man of nature , who is the work of the creatour , and to that end take a survey of the faculties of his soul. we shall not insist upon the faculty of imagination , which , properly speaking , is nothing but a collection of weak sensations , that do still subsist in our soul , by occasion of the traces which outward objects left in our brain : a collection , i say , of sensations , which the soul disposes and afterwards makes use of in the perception of other objects . but we cannot sufficiently admire this intellect of man , which rectifies the senses , corrects the fancy , purifies and enlarges bodily perceptions , which unites together various ideas in the judgment it frames of things , and various judgments in discourse ; which weighs , compares , examines , enquires , and by the relation it finds between things , makes the dependance of arts , sciences , governments , and produces all the wonders of reasonable society . is it not a piece of extravagance to say that this intellect hath for its principle a natural motion , that it is nothing but a meer congeries of atomes , which agitated after a certain manner , obtain a new situation ? does any man clearly conceive that an atom without going beyond the confines of the body , runs thro' the earth and heavens in a moment , that it goes every where without being moved , in a more noble and wonderful manner than if it were mov'd ? can one portion of matter have the knowledge of others , and afterward know it self , act upon it self , reflect not only upon it self , but also upon its manner of acting , upon the manner of this manner , and upon the reflection which it makes upon this manner in infinitum ? can a parcel of atomes , included in i know not what little pipe , judge of the model of the universe , the design of the world , and understand the wisdom of the creatour ? is it a property of this thinking motion , not only to put these atomes into motion , but also to represent that of the celestial bodies , which are only in the order of possible things ? have these atoms , whose jumbling and clashing is a thought , this admirable faculty of being able , as often as they meet and justle , to hit only the general degree of being or substance , without hitting the individual in this motion , which thought we term , precision . did we ever hear of a motion , properly so call'd , without a proper translation of one body from another ; like thought , which goes from the time past , which is no more , to the future , which is not yet come ; and from that nothing which preceded our being , to that annihilation which terminates the hopes of the incredulous . the mind of man is not only above the condition of matter ; but , which is admirable , it hath a kind of infinity in its actions , for it flies from object to object , and multiplies them in infinitum : 't is never wearied with knowing , and altho' its perfections be really limited , since it does not know all things ; yet certainly its excellency is in some sense unlimited , since it can know all things successively . as the mind of man is never wearied with knowing , so his heart is never wearied with desiring , and such as is our abyss of knowledge , such is the abyss of our desire . this ambitious prince , whose heart was greater than the universe , of which he was master , had not in the bottom more vast and elevated inclinations , than are hidden in the secret dispositions of every one of us ; and the heart of an heroe is not different from any other man's . he that dwells in a cottage wants nothing but prosperity , and great occasions , to inspire him with wishes for new worlds to conquer . when a man is opprest with poverty , a supply of things necessary is the utmost term of his wishes . after he has possession of those things which nature requires , he demands things necessary to state and quality , when he has arrived to that pitch of grandeur , he has obtain'd all that his heart seems capable of desiring : yet still against the dictates of reason , he forms new desires . behold the masters of the world , who after having been at a height of greatness above other men , wish for the condition of beasts ; this they cannot but desire , tho' they are never like to obtain it . such is the excellency of man , that it shews it self even in his most shameful irregularities : for i do not imagine , that this insatiable desire of our heart does originally spring from our corruption . men are to be blamed for applying themselves with too great earnestness to the research of worldly goods , but they have good reason for not placing their contentment in finite enjoyments , who are designed for the possession of the supream good. it must needs fall out thus , for we see that in nature every thing is satisfy'd with those goods that are proper to its species . the fish are contented with the water they swim in , birds are satisfy'd with flying in the air , the beasts of the field obtain the end of their desire , when they have met with such grass as serves for their nourishment : whence then does it come to pass , that man has so little satisfaction in temporal advantages , if these be all that fall to to his share ? shall we believe that the wisdom of the creatour is inconsistent with it self precisely in this ? has it not had a competent knowledge , either of the nature of worldly goods , as uncapable of yielding us satisfaction , or of the nature of our heart , as uncapable of being satisfy'd with ' em ? or rather , does it not proceed from this , that having known the goods of the world , our heart , and the natural disproportion between them both , god has fram'd things after this manner , because he reserv'd our soul to himself , that he might fill it , satisfy it , and answer by his excellency and infinite beatitude , the infinite succession of our thoughts and desires : or , if you will , the infinite enquiries of a mind , which searches for the knowledge of all things , because 't is design'd for the knowledge of god ; and the infinite desire of an heart , which is not satisfy'd with the possession of any particular good , because it is design'd for the possession of the supream good , which includes all the others . the nature , perfections and end of man , do make up what we call his natural dignity ; but all this depends upon the eternity of his duration . we should reap but little profit from being spiritual in our essence , did not this idea include that of immortality : but 't would be extravagant to imagine , that because whatsoever is dissolv'd perishes , therefore what is uncapable of dissolution doth perish also . what do i say ? extention is not lost tho' it acquire other manners of being , and the body of man after death doth not cease to be a body by being turn'd into ashes , flesh , clay , worms , vapour or dust . death , in its proper no●ion , is a destruction of the organs , or ● dissolution . if therefore it does not anni●ilate the body , whose parts it separates one ●rom another , how shall it annihilate this mind , this intelligence ; which is nei●her extension , nor motion , nor union of ●arts , and evidently bears no relation or ●imilitude to any of those things that are ●usceptible of dissolution ? the perfections of man do also depend ●pon his immortality . in vain should we ●nd a kind of infinity in the sensations of ●he soul , diversify'd in infinitum according ●o the diversity of outward things which ●ccasion them ; in our imagination , capable ●f assembling innumerable images for giving ●s a representation of objects ; in our mind , ●hich is never wearied with knowing , and ●n our heart , whose desires are boundless ; ●f being made only for time , and to endure ●ut for the space of some years , we could ●ave but a limited number of sensations , ●ould exercise our imagination but during a ●ery short time , could have but a succession ●f thoughts , proportion'd to the brevity of ●ur life , and at last possess but a transient ●nd finite happiness . for no less than an ●nfinite succession of duration , bears a pro●ortion to this infinite succession of percep●ions , thoughts and desires , of which man ●nds himself naturally capable . let us then conclude , that 't is in the immortal man , that we discover the nature , the perfections , and the end of man , which make up his natural dignity . but as the nature and perfections of man have given us a prospect of his end , so his end informs us what are his duties and natural obligations , which we shall consider in the following chapter . chap. ii. where we endeavour to know man , by considering the nature and extent of his duties . our duties flow from nature , and owe not their birth to education , as some men imagine . to make out this we need but suppose two principles : the first is , that we naturally love our selves , being sensible of pleasure , hating evil , desiring good , and taking care of our preservation . the second is , that together with this propensity to love our selves , nature hath given us a faculty of reason to conduct and guide us . we love our selves naturally ; this is ● sensible ▪ truth : we are capable of reason ▪ this is a truth of fact. nature inclines us to make use of our reason for directing this love of our selves , this most necessarily rises from the principles of this latter , it being impossible for us to love our selves really , without employing all our lights to search for what is agreeable to us . now from thence , that nature orders us to search for our own good , it follows that man cannot be said , without an evident contradiction , to be void of duty and law. we must grant an essential difference be●wixt moral good and evil , since the former consists in obeying the law of reasona●le nature , the other in breaking it . this natural law in general , may be di●ided into four others , which are its par●icular species ; the law of temperance , which obliges us to avoid excesses and de●aucheries , that ruine our body , and injure ●ur soul ; the law of justice , which inclines ●s to render unto every man his due , and ●o by others as we would they should do by ●s ; the law of moderation , which pro●ibites revenge , knowing that we cannot do 〈◊〉 but at our own cost , and that to respect ●n this case the rights of god , is to take ●are of our selves ; and lastly the law of ●eneficence , which engages us to do good ●o our neighbour . 't is certain , that the immortality of man ●akes the perfection and extent of these ●our kinds of laws . he , who knows himself under the idea of an immortal being , will not place his end in those pleasures , which the author of nature affixes to that , which causes the preservation or propagation of the body . we shall not desire to injure other men , if we do not only fear a return of justice in this life ; but if moreover we dread the doing to our selves , by that means , an eternal prejudice . whosoever is buisy'd as he ought , about his natural dignity , which undoubtedly raises him far above the abuses he can possibly receive , will be so far from satisfying himself at the expence of god's glory , that he will hardly conceive any resentment , how ill soever he be dealt with . lastly , if this natural and temporal communion , which we have with men in society , be capable of producing any mutual benevolence , which is intended and encreas'd according to the degree of the temporal commerce we entertain with them ; what motives of love and beneficence do we not discover in the idea of this eternal society , which we ought and can have with them ? thus the natural law is in man ; but the perfection and extent of this law is in the immortal man. but these four kinds of laws do constitute what we call the law of nature , which is the most ancient , most general , most essential of all , and the foundation of the rest . 't is the most ancient , seeing that the love of our selves , and reason , are antecedent in us to all manner of inclinations and laws . 't is the most general , for there have been many men , who never heard of reveal'd right ; but never did any come into the world without this law , which inclines 'em to search for their proper good. 't is the most essential , for this is neither the jewish nor christian , simply taken , it is the law of men : it does not belong only to the law , or simply to the gospel ; but to nature , in what state soever it be . lastly , 't is the foundation of all the rest . this plainly appears if we consider , that all other laws are nothing else but the law of nature renewed and adapted to certain conditions of men ; you discover the natural law , in that which god gave to our first parents : the legislator does there suppose that man loves himself , seeing that his law is grounded upon promises and threatnings . good and evil are set before him ; he is enlighten'd to know the one , and the other : he is engag'd to the acknowledgment and gratitude , which nature it self prescribes to us . god requires an homage of him , in token of those many favours he bestows upon him , and this homage consists in abstaining from ●he fruit of one only tree ; the duty of his preservation is prescribed to him , in the day thou eatest thereof thou shalt surely dye the death . as also the law of justice , for what is more just , than to yield to the creator the empire and dominion over his creatures , and not to gape at the use of his creatures whether he will or no. this then is the law of nature accommodated to the condition wherein adam was at that time placed . indeed he could not be as yet prohibited the use of idols , which were unknown to him : nor blaspheming the name of the lord when he had but just began to bless it : nor to rest one day of the week , who was to rest always : nor the killing his neighbour , that was not yet in being : nor committing adultery , when there was but one woman in the world : nor stealing , when he was master of all things : nor bearing false witness , when he could bear it against no one but himself : nor coveting , since all things were his own . but when men were multiplied upon the earth , as their condition chang'd , god from time to time made new editions of this natural law , and gave it to men under another form , because it was to be proportion'd to their particular circumstances ; for which reason it must not be imagin'd , that when we say the decalogue contains the law of nature , we mean , that it includes nothing else but these simple and common principles , which are to guide the conduct of all men. i confess indeed , the decalogue is the natural law renewed and fresh drawn to the eyes of the israelites : but withal it is certain , that 't is the natural law accommodated to the state of the israelites at that time . the following observations will set this point beyond all doubt . the israelites had been delivered from the egyptian captivity , whence the legislator covers and shrouds himself , as it were , with this benefit , in order to draw them to the obedience they owe to him : i am the lord thy god , who brought thee out of the land of aegypt , out of the house of bondage , thou shalt have none other gods , &c. 't is plain that this motive has not the same force upon the heart of those men who did not partake of this deliverance ; 't will be to no purpose to say , that tho' they did not all partake of the temporal deliverance of the israelites , yet have they been spiritually deliver'd from the egypt of sin. mystical senses are good in a simple doctrine , design'd to instruct : but are of no use in a precept , which requiring an exact obedience , cannot be conceived in terms too precise or too proper . and again , what a number of people are there in the world , to whom god hath certainly given the natural law as well as to other men , who yet have never heard of the deliverance of the israelites , by the ministry of moses : and who consequently cannot find an emblem of their spiritual deliverance ? 2. the israelites being in a desart , where they could have no other drink but water , nor other meat but manna , had no need of any instruction or precept to incline them to sobriety , by making them to avoid drunkenness and gluttony . no other reason can be given of this , why the lawgiver has not forbidden this kind of intemperance in the decalogue , which hath always pass'd for a capital vice. 3. the canaanites , who had incurr'd the displeasure of god , and born the punishment of their own sins , did nevertheless seem accursed outwardly and interpretatively , as the schools speak , by occasion of the crime of cham , who discover'd his father's shame , and was punished by this prophetick malediction , which presag'd the ruine of canaan's posterity , the son of the impious one. it cannot be deny'd , but that the decalogue manifestly alludes to this in the fifth commandment , conceiv'd in these words : honour thy father and thy mother , that thy days may be long in the land which the lord thy god giveth thee . 't is certain that by the land must be understood , not the land of the living in general , but this land which had been allotted to the israelites ; which evidently appears from this expression , which the lord thy god giveth thee : and doubtless the sense of the law is , that they ought to avoid the crime of cham , who became fatal to his posterity ; and endeavour to obtain , by an opposite conduct and behaviour , the benediction of god , who is able to confirm them in their possessions . 4. 't is certain , that nature teaches us to consecrate a part of our life to the service of god : for since we receive from him every moment of our duration , gratitude and justice require us to dedicate some of them to him ; and particularly to set apart some certain seasons for piety and devotion . but to observe the seventh day , and to extend the observation of it even to beasts , is an injunction that bears no relation to nature , but to the condition of this people at that time . god was not willing the memory of the benefit of the creation should be forgotten , thro' neglect of observing a feast that had been instituted with a design to perpetuate the remembrance of this great event . it appears by all these characters , that the law of the decalogue doth not differ from the law of nature , as to its essence and first principles ; but only as to its manner , and the extension which were requisite to be given it to adapt it to the condition and exigencies of the people of israel . this is evident from a general observation which may be made upon this subject : namely , that the grand motives , which support the precepts of this law in general , are temporal benedictions and maledictions , motives , which the soveraign law-giver imploy'd to make himself obey'd ; he who could menace men with eternal punishments design'd for the wicked , and promise to those who observ'd his law , an eternal and most happy life ; how does he come to suppress these powerful motives , these dreadful objects , or at least to declare them but darkly and confusedly , whilst he takes all the force of his promises and threats from the greatness of bodily goods and evils ? 't is because he proportions his law to that present state of the israelites , the time being not yet come for clearly revealing life , and most blessed immortality in jesus christ , who among other characters of his divine vocation was to have this of a clear and abundant revelation . chap. iii. where we continue to make certain reflections upon the decalogue , considering it as the expression of the law of nature , accommodated to the state of the israelites . the first precept , which it contains , is of so great importance , that it seems of it self to be a compendium of morality and religion . it includes a command and a prohibition ; the command is to love god with all our heart , with all our strength , and with all our mind ; the prohibition is , not to have any other god before the lord. for the better understanding of this precept , 't is to be observ'd in general , that a man may love three ways , by sense , or by reason , or by sense and reason both together . to love by sense , is to love one for the good he doth us , or for the pleasures he creates to us . to love by reason is to love perfection for perfection's sake . to love by sense and reason too , is to love one both upon the account of the merit and perfection wherewith he is endued , and of the good which he does , or is capable of doing us . love of reason seems not essentially to differ from esteem , and it imports no more than an esteem , interess'd in the behalf of the object esteem'd , which searches for occasions of doing it good , or wishes it well . thus we love extraneous and remote desert , such as no way relates to us ; but as we shall see hereafter , love of this character is rarely to be found . we love our selves on the contrary by sense , and not by reason . the love of our selves precedes the judgment which we make , that we ought to love our selves ; and tho' we should propose a thousand arguments against this inclination , yet for all that , we should not cease to love our selves . lastly , god loves himself both by reason and sense ; by reason , because he knows his proper perfections ; by sense , because he tasts his infinite beatitude : and in like manner we are obliged to love him both by reason and sense ; by reason , because he is endued with all perfections ; by sense , because he communicates to us all the goods we can enjoy and possess . god seems here to demand the love of sense ; he doth not say , i am the god of all perfections , &c. but i am the eternal , thy god who brought thee out of the land of egypt , &c. and 't is remarkable that this character is common to all his revelations , which he addresses to men upon earth : this is to manifest himself unto them , cloathed with some of his benefits , that he may win their heart by an acknowledgment and gratitude . he was serv'd in the old world under the name of god who is , and who is the rewarder of them that call upon him. he was afterwards known under the name of the god of abraham , of isaac , and of jacob. after that he gave his law by declaring himself the lord who had brought this people out of the land of egypt . afterwards a prophet declares that the time is come , in the which men will no longer say , the eternal is he who brought his people out of the land of egypt ; but the eternal is he , that hath brought up his people out of the country of babylon . lastly , so soon as the time for man's redemption is accomplish'd , god is no longer call'd by any other name , than the god of mercy , and the father of our lord jesus christ. they therefore are very much mistaken , who fancy 't is an offence against god to love him any otherwise than for the love of himself , and his intrinsick perfections ; and that there is no interested motion in our heart but what is criminal . in order to refute these speculations , we need but make reflection upon the conduct of god , who not only consents that we should love him by the motives of the good which we find in the possession of him : but also wills and proportions his revelations to this design ; and it may likewise be said , that we glorify the supream good , when we desire it ardently , and feel no repose or joy but in communion with it . this grand precept may be proposed to the mortal man , to confound and baffle him , by shewing him the impossibility he lies under , of fulfilling the divine law ; but 't is the immortal man alone , that is capable of fulfilling this duty . 't is not the dying man that perceives himself under great obligations to god : but the man that subsists to eternity . and 't is not in a heap of perishing favours , but in the assemblage of incorruptible goods that we find the motives of such a love and gratitude , as are worthy of god. so also the man of nature , consider'd as a man that hath short and transitory relations to other men , neither can nor ought to love others so much as himself . were we obliged to love an indifferent and unknown person , with the same degree of affection that children love their parents , certainly the whole world would be a scene of disorder and confusion . we ought to love our children more than persons that are indifferent to us ; now as it is the love of our selves , that makes this inequality and this variety of our affections : it follows that there is an original law of nature , which dictates that we should love our selves more than other men. but the immortal man hath other views and obligations ; all the divers kinds of proximity and relation , which respect this life , disappear and vanish at the prospect of the relations of that eternal society , which we are to enjoy . a temporal neighbour whom nature points out to us , is not so considerable as the eternal neighbour which faith discovers in him . but some persons love themselves to such an exorbitant degree , that 't is in no wise convenient they should be affected with the same love if others as of themselves . for pray tell me , of one should say to a man , i wish you were ungrateful , blind , passionate , revengeful , proud , voluptuous , covetous , that you might take more pleasure and enjoyment in the world , would he not have reason to think that either we dote , or have a mind to make him a very course compliment ; and yet this would be to love our neighbour , as we love our selves . if we would love our neighbour as our selves , we ought to love him with relation to eternity . none but the immortal man is in a capacity of observing this precept strictly and well . perhaps the question may be ask'd , whether , when the law enjoyns us to love our neighbour as our selves , it means that we should love by the motives of that love we bear to god , or of that which we have for our selves ? i answer by distinguishing still betwixt rational and sensual love ; when we love our neighbour with a rational love , 't is certain that the motives of this love ought to proceed from the love we have for god. when we love our neighbour with a love of sense , or sensual love , the motives of love should proceed purely from the affection we have for our selves . thus it may be reply'd , that we ought to love him by both these motives , and the law of the decalogue seems to confirm us in this opinion : for it puts the precept which refers to our neighbour , immediately after that which refers to god , to teach us , that the one depends upon the other ; and that we are obliged to love our neighbour with the same kind of affection that we bear to god : and on the other side , it calls him , whom it recommends to our love , by the name of neighbour , to intimate to us , that we are concern'd to love him , because he is a person that belongs to us . reason tells us , that god , being the supream and infinite beauty , is amiable for his own sake ; and that all things become so for the love of him . it therefore requires us to love objects according as they stand related to god. the experience we have of our own being , accompany'd with joy and delight , obliging us to love our selves in the first place , nature teaches us to love persons according to the degree of proximity and relation which they have to us. these two laws are not opposite to each other ; the one , as i may say , is the law of reason , the other is the law of sense ; the one is the instinct of the mortal and perishing nature , the other of the immortal and incorruptible nature ; the one relates to the short and transient society , which we ought to have one among another ; the other to the eternal commerce and friendship we ought to have in god. chap. iv. where we shew the extent of the natural law , by considering it in the gospel , and with relation to the immortal man. if the law of moses were the law of nature , accomodated to the condition of the mortal man , and to the state of the israelites in particular ; the gospel is the law of nature , accommodated to the state and relations of the immortal man. this sufficiently appears from the different genius and conduct of the two oeconomies ▪ under the oeconomy of the law , god seems to make no farther manifestation of himself , than to break thro' walls , open the abysses of the earth , inflame mountains , send down fire from heaven , menace the body with his judgments , or to execute the arrests of his justice upon the perishing nature ; but , under the new dispensation of grace , we see persons animated with the spirit of god , contemn the injury of the elements , and the persecution of men : suffer with so great constancy as if they suffer'd in a body which was not their own ; transported with joy in the midst of consuming flames , and triumphing to see the dissolution of that compound , which is so preciously and carefully preserved by other men , because they are supported and encouraged by the idea of eternity , whereof the divine mercy has given them a distinct knowledge . not but the law of moses includes some relation to eternity ; for this law had at least the shadow of good things to come : also it cannot be deny'd , but that the gospel supposes the idea's of man's vileness and mortality ; for it includes all our remedies and consolations against it : but thus much is true , that the law of moses regards the present life directly , and eternity indirectly , whereas the gospel regards eternity as its principal object , and the present life indirectly . as for nature , that is equally discover'd under both oeconomies . the gospel , if i may so speak , is hidden in in nature , nature in the gospel : but we must here understand the immortal nature , and that will put us in a way to unravel some difficulties , which might possibly intangle and perplex us . indeed it seems contrary to nature to love our enemies , to look upon adversity as a blessing , and afflictions as a subject of joy , and so far to yield up the cudgels to justice , as to render not only as much , but even more than it demands , which are maxims of the gospel . i confess all this goes against the grain of the corruptible nature , which measures every thing according as it stands related to this present life : but 't is far from being opposite to the interests of the immortal nature , which values not time , and exerts all its actions in a prospect of eternity . our enemies are an obstacle to the establishment of our fortune in the world ; but nothing except the hatred we may possibly bear them , is an hindrance to our salvation ; and this is the thing which the immortal man considers , he despises those little reasons of hating , which concupiscence suggests to our heart , and regards those eternal relations we have to others in god , who is our common father , as the most powerful motives of the love we have for our neighbour . plenty and prosperity charm such a heart as hath limited the utmost of its hopes and pretensions to the transitory world ; but the immortal man finds in that state so much more subject of fear as there is more of sense , he dreads these imaginary goods which buisy us , and never satisfy ; these lively sensations which hinder the knowledge of his real interests . he looks upon prosperity as the reign of the passions , which seduce and misguide us . he 's perswaded that afflictions , by depriving us of these agreeable sensations , do but only chase an infinite troop of impostors from the territories of our soul. and he does not think that worldly goods deserve our envy , and to make us rival each other in pursuing them ; especially when religion assures him , that these hatreds and contestations which are occasion'd by the corruptible world , are capable of doing him an eternal prejudice : for which reason , tho' man has a right of demanding what belongs to him , god having for this end establish'd tribunals in society , which would be but an union of robbers , and a succession of murthers and villanies without the exercise of justice ; yet the prudence of the immortal man permits him not to exact his rights with rigour and severity , when he sees but the least probability of injuring , by that means , the interests of his soul. whence we may conclude , that the morality of the gospel is but purely the expression of the immortal man's heart : but we shall have an opportunity to speak more of this elsewhere . we have seen , that the perfections of man roll upon his immortality , which alone can render him capable of happiness ; and we have just now seen , that this immortality founds the extent of our duties and obligations . we proceed to shew that 't is this also that makes the strength of our soul , or the weight that can determine us to well-doing . chap. v. ●f the moral strength of man , or the motives which he finds in himself , for determining him in his actions . had god been an enemy to man , he would have fix'd pain to all those ob●ects whereunto it pleas'd him to fix delight ●nd pleasure ; he could have done one as easi●y as the other : and then man would have ●een his own enemy , whereas now he is naturally a lover of himself . for it needs must follow , by an essential consequence , that he who feels pain , hates ●t ; and if this pain be constant and insepara●le , he hates his own being , as knowing ve●y well that unless he existed , he should not ●ndure this pain . 't is very easy to conceive , that the damn'd spirits hate themselves , for ●heir punishment ; and that , tho' self-love has been in this world the source of their corruption , hatred of themselves becomes hereafter instrumental to their punishment . moreover we conceive that 't is impossible to have a sense of pleasure , without loving it , and wishing the preservation of this self which is the subject of it . pleasure makes 〈◊〉 love our existence , because without our existence this pleasure cannot subsist . thence it follows , that 't was in the power of god , when he form'd man , either to make him love , or not love himself , since it depended upon his will to affix , or not affix pleasure to certain objects . thus the love of our selves is in it self a natural inclination ; 't is nature that causes us to love pleasure , and hate pain ; and 't is nature that makes us love our selves . this inclination does not wait for intellectual reflections to give it birth in our soul ; it precedes all our reasonings . the stoicks have justly deserv'd to be scorn'd and ridicul'd by all posterity , if they really held those opinions , which are usually attributed to them . they pretended that the way for a man to be wise , was to put off humanity ; this at the first dash was a very great piece of extravagance : but they fail'd no less in conceiving a kind of infirmity and baseness in the most natural spring of our heart . secondly , self-love is an inclination most divine in its original : we love our selves for this very reason , because god has loved us . had god hated us , we should likewise hate our selves ; therefore 't is unreasonable and groundless to cry down all those actions which self-love excites us to , as if they were so many crimes and infirmities : according to the dangerous morality of some , who have pretended to annihilate the excellency of all the vertues upon this principle , that they all proceeded from the womb of self-love , and were grounded meerly in interest , a very bad consequence ; since self-love is an inclination of a most divine and heavenly extraction . lastly , the love of our selves is a necessary inclination , it must not be imagin'd , that our soul is indifferent to tend or not tend towards that , which it judges advantagious and profitable ; these indifferences of free-will are the dreams and fancies of those who have not sufficiently study'd nature , or are not willing to have the knowledge of themselves . but god has thought fit to mingle knowledge and sense together , that the former might regulate and guide the latter ; and the latter might fix the former . had man no other faculty but reason , we should err in our thoughts , and spend our selves in vain speculations , applying our selves to know every thing else , but what would be of greatest concernment to us . sense is therefore design'd to fix this intellect , and confine it principally to those objects which concern it . were there nothing else but sense in man , he might indeed then have such propensities and desires as this sense should produce : but would fail of light and direction for finding out those things to which these desires do naturally tend , and the love of pleasure being blind and misguided , would throw him down into a thousand precipices ; wherefore reason is design'd to regulate sense . reason is the soul's councellor : sense , i● as it were , the force and weight that determines it . and these forces are greater or lesser proportionably to the difference● of sense . in the comparison we make of them , the soul considers not only what excites in it present , but also what is capable of creating to it future pleasure . it compares pleasure with pain , the present good with absent , the good it hopes for , with the dangers to be endur'd ; and determines it self according to the instruction it receives in these various enquiries : its liberty being , as i may so speak , no more than the extent of its knowledge , and the power it hath of not choosing , after having made a deep scrutiny , and throughly examin'd . the case being thus , 't is easy to judge , that 't is either present advantage , which consists in an actual sense of pleasure ; or future , which consists in whatsoever can hereafter caress us with delight , and render us happy , or preserve our happiness by preserving us our selves ; that makes all the strength of our soul for determining it self in its designs and conduct . this strength is very small , when included within the circle of worldly objects . the power we have , as men , for avoiding covetousness will consist in the fear of injuring our honour by the sordidness of interest ; the power we have to hinder us from being prodigal , will consist in the fear of ruining our affairs , when we aspire at gaining a famous reputation by our liberalities . the fear of diseases will make us resist the temptations of pleasure ; self-love will render us moderate and circumspect , and even thro' pride we shall appear humble and modest . but this is only to pass from one vice to another ; if we would give our soul strength enough to rise above one infirmity without relapsing into another , we must excite and stir it up by motives not taken from the world. the prospect of time may cause it to pass from disorder to disorder ; but the bare view of eternity includes such motives as are proper to elevate it far above the region of all its infirmities . none but this object touches and sanctifies , because this alone mounts us high enough for totally renouncing the world. we have seen some preachers , of a sublime and lofty eloquence , work no effect , because they did not well understand how to interest and engage the immortal nature ; and on the contrary , we have seen a very mean talent touch and affect all the world by inartificial discourses , because they shot the right mark , and ●aid hold of men by the motives of eternity . motives , which repeated a thousand ways and sometimes very grosly and unpolitely , have won the most enlighten'd and purify'd souls , because they take them by what is greatest and most weighty in them , and most considerable in all external objects . the motives of time have but a limited , but the motives of eternity have as it were an infinite strength , which is suspended meerly by our corruption . hence it follows , that as self-love is the general source of those motives which determine our heart , so 't is self-love , as it looks towards eternity , that makes all the strength we have to raise ourselves above the confines of the world. there is no better way to justify this last truth , than by seeing what the sense of our immortality is capable of working in us , what influence it has upon our motions and actions , and of what use it is in our heart . this we proceed to examine at large . chap. vi. where we explain what the sense of our immortality is capable of working upon our heart . we certainly see , that whatsoever comforts , raises and satisfies us , takes its birth from this original ; 't is only in the idea and sense of our immortality , that we find true and solid consolations against the fears of death , as 't is easy to shew by considering this object every way . the idea of death includes six others : an idea of desertion or leaving , an idea of necessity , an idea of solitude , an idea of destruction , an idea of judgment , and an idea of misery . the idea of desertion or leaving imports , that we leave all , and all leaves us . this idea mortifies and afflicts self-love , because it represents to it the rupture and disappointment of its applications and desires . it beholds its loss of the time present , and a curtain is drawn upon the future ; and indeed , i confess , man has very good reason to be afraid till the curtain is , as it were , drawn back by repentance ; and he can assure himself of the remission of his sins , without which , he is uncapable of any comfort either in life or death ; but when he hath made his peace with his god , which he may know by the state of his heart and the sentiment of his conscience , he certainly ought to have quite different ideas of death : what he regrets and bemoans is of very small moment , if he compare it not only with the glorious eternity , promis'd him in the gospel , but also with his own natural excellency . he ought to make it a matter of the greatest wonder , that a mind , which by the inviolable inclinations of its nature flies up to infinity , should so long buisy it self with the trifles of this life ; and one may say , without adding an hyperbole to this mind , that if it has lost any thing , 't is life , and not death , that ought to bear the blame . life has involv'd it in the loss of many precious things , its sanctity , the sense of god's love , &c. and to retrieve its damage , has given it nothing but shows and appearances , but death will advantagiously indemnify and repair its loss , provided it depart in the lord. death deprives us of our five senses ; whereupon self-love makes this resentment , that if it be a great affliction for a man to lose his seeing or hearing , 't is a much greater to lose all his senses at once : but self-love is mistaken , for we are so far from losing all our five senses , that 't is certain we do not really lose one of them : we don't become uncapable of seeing , hearing and speaking ; 't is not the nature of things , but the free institution of god , that hath affix'd these perceptions of our soul to the organs of our body , to which they had naturally no more relation , than to the matter which is hidden in the center of the earth , howsoever men may be prejudic'd in this matter . would we say such a man has lost his sight , the natural disposition of whose faculties god should have so chang'd as to have order'd that his eyes should have no more priviledge than the rest , and that all the parts of his body should be capable of seeing ? this is the idea of a man that loses one way of perceiving , and sees this infinite abyss of sensibility , which is naturally in him , adequately fill'd . these losses which prejudic'd nature imagines it is at by death , become so much the more sensible as they are unavoidable , and impos'd by a fatal necessity , which cannot be resisted . men have always look'd upon ●his necessity as a dreadful misery ; the ir●egular inclination they have to love forbid●en things with so much the greater ar●our , which caused one to say , define vitiae ●rritare , vetando , augments and encreases ●heir love of life , by the impossibility they ●nd themselves under of extending its li●●its , and makes 'em look upon death with ●o much the more horour , as they are unca●able of avoiding it . but had the wisdom ●f god impos'd upon men the necessity of ●iving , as it has the necessity of dying , we ●ay be almost assur'd that in time they would ●e as much afflicted and troubled at the ●houghts of their immortality , as now they ●re at those of their mortality . now the ne●essity of dying makes them attend more to ●●e pleasures than the crosses of life ; but ●●en the necessity of living would cause ●●em to apply more regard and attention to ●●e evils , than to the agreements and plea●●res of life . our soul assuredly owes a great part of its repugnancy , and unwillingness to leave the body , to custome and prejudices ; to see this , we need only reflect upon our past life , remark and muster up together all its pleasures and seriously ask our selves , whether all that countervails our past grief and trouble ? on one side , what if it pleas'd the author of nature to endow a soul , which is form'd to animate a body , with a most distinct knowledge of the dignity and perfections of its nature , the grandeur of its end , and the nobility of its extraction ; and on the other it were inform'd distinctly of all the infirmities , of all the base and painful dependances which it goes to espouse , by espousing this body , pray would not the very first moment of its life certainly seem the beginning of death ? so for this reason 't was necessary that the confus'd sensations of nature , which alligate and fasten us to life , should precede the distinct ideas which are proper enough in themselves to free and loosen us from it , and that the former should be naturally of greater force and activity than the latter . for tho' god would not have us be excessively fond of life , yet the author of nature was oblig'd to interess and engage us in the preservation of corporeal nature , without which there would be no society . death has two very different , and also very opposite aspects , as we consider it with reference to the soul. for life and death may both be said to make the debasement and glory of man. life makes the glory of the body , and the debasement of the soul ; 't is by life , that the body is extended to the just and natural proportion of its parts . life gives it health , strength , agility , beauty , and makes , in a word , all its perfections . but life causes the debasement of our soul , it confines it to such objects as are no ways related to its natural excellency , it makes this mind buisy it self in trivial affairs , and place its whole concern in the management of a family , a field , a vineyard , and the most abject and sordid necessities of the body , as if this immortal mind was made for no higher and nobler imployment , but to prolong for some moments the duration of this frail machine , to which it is united . if life makes the glory of the body , and the debasement of the soul , death may be said to make the glory of the soul , and the debasement of the body . the body falls , but the soul rises up and soars , as it were , to its native heaven . the body consumes , and in process of time relapses into dust , but the mind extends and enlarges it self like a divine sphere , which becomes greater and greater proportionably to the nearness of its approach to god. the body is depriv'd of its former motion , the soul acquires such knowledge as it had not before . the body mingles it self with the earth , the soul is re-united to god. the debasement , which ensues upon death , lights upon an insensible lump of matter . a carcass , gnaw'd by devouring worms , endures no pain , it smells not those noisom odours it exhales , is not terrify'd with the surrounding darkness , nor is out of conceit with it self , even when 't is nothing else but an horrid miscellany of blood and dirt , of bones and putrefaction . 't is an illusion and cheat of prejudic'd nature , that makes us affix our proper ideas and perceptions to such objects as do only occasion them . matter , when depriv'd of life and sense , is plac'd in its natural state ; this is no imbasement or degradation to it ; all the seeming dishonour and turpitude is meerly in our fancy . but the case is not the same , in respect of that imbasement and degradation to which life exposes us . this is not the natural state of such a soul as ours ; and doubtless the author of nature had never abandon'd it to such a condition but upon the account of sin : man indeed would have liv'd , but his life would have been more noble and excellent . 't is a great mistake to pretend , that man's death commences the punishment of his corruption . life has already punish'd criminal man by those sad dependances , which alligate and confine the thoughts , cares , desires and affections of so great and noble a soul , to the support and preservation of this sordid mass of clay , which we term our body . yet such is the imbecillity and weakness of man , that he would needs fancy himself debased where really he is not ; and is not willing to perceive himself debas'd where really he is so . an imaginary debasement frightens and terrifies him , and yet he cannot see a proper and real debasement . but what if the body be truly degraded , so the gain of the soul does infinitely preponderate the losses of the body ? are we so weak as to think , that our happinessness is so confin'd and fix'd to certain affairs , possessions , offices , housholds , and a certain circle of persons , with whom we have society , as that we cannot be happy without all these things ? we have almost the very same notions of death , as children have , when they fancy they shall be weary with abiding in the grave ; and not dare to be alone in the abyss of surrounding darkness . we terrify our selves with our own phantomes and chimaera's , we make such a confusion of our proper perceptions with the grave , which is their object , that we are ready to imagine and resent that horrour in the sepulchre , which is meerly a creature of our own fancy , and exists no where else but in our own soul. we should not fear this pretended solitude , and apparent privation which attend death , if substituting the distinct ideas of reason , instead of the confused perceptions of nature , we would consider that by death we are not depriv'd either of the subject , or the cause of those delights which this world may have afforded us . for the subject is our soul , which still remains ; and the cause is god , who is immortal and immutable . the reason why we regret and bemoan the loss of the sky , earth , elements , society , is because we invest these things , with those agreeable sensations which they occasion'd ; not considering that we carry away with us the colours , cloth , paint and pencil which are necessary for drawing this admirable picture ; and that if god fail us not , we can nev●r want any thing . nor ought the idea of destruction , which is included in death , to trouble us any more than this idea of solitude , which we have been speaking of . 't is true , death seems to destroy man several ways . in his account it destroys the world , it being certain that the sun , moon , stars , air , earth , sea , although they be not absolutely annihilated in themselves , may yet be said to be annihilated in respect of him , seeing that he cannot enjoy any longer use of them . man is not annihilated in himself , but in the nature which he admires , and which perishes as to him ; in the society he has been us'd to , and which ceases to be any longer in his account ; in his body , the instrument of his pleasures , which perishes and moulders away in the dust of the grave . let us see whether there be any thing real in either of these three kinds of destruction . first then , external things cannot be said to be annihilated both in themselves , and in respect of thei . use ; for how do we know but the same institution in kind may still remain and be in force , tho' the manner of it cease . indeed there is no great likelyhood of our having such kind of sensations after death , as we had during our life ; for 't is no longer necessary that these sensations should be proportion'd to the condition and preservation of a body , which in respect of us , ceases to subsist : the design which the author of nature hath had of engaging us in the preservation of this body , by the pleasure which the aliments excite in us , being accomplish'd , and come to its intended period , we easily conceive , that there being no longer pleasure to be excited in us by aliments , tasting has no place after death , and is not a proper faculty for the enjoyment of the other world , unless god affix it to other objects for different ends. but methinks hearing and seeing being not only design'd for the preservation of the body , but also for the search and pursuit of all that may nourish the admiration and gratitude we bear to the creatour , we have no reason to believe , that these sensations are terminated by death . indeed , i own , we shall not see by the motion of the optick nerve ; but yet we may be said to see for all that . for pray , what has the shaking of the optick nerve common with the perception of light ? these things have no natural relation to each other ; and if we see light and visible things , by the occasion of the optick nerve , mov'd after a certain manner , nothing hinders but we may have the same sensations , by the occasion of the aethereal matter , which us'd to agitate the optick nerve ; which may be said proportionably of hearing . but suppose we should not have these very sensations , what does that signify , since we shall certainly have others , and those of a more noble and elevated kind ? for as by losing the body we shall not be depriv'd of any thing but what confin'd and degraded us , we ought not to fear that our soul will lose any thing of the purity and excellency of its operations , by disentangling it self from the embraces of matter . 't is neither our duty nor interest to meddle , and spend our conjectures about those things , which god thought fit to conceal from our knowledge : but , i believe , 't would not be a piece of too great boldness and presumption to conjecture , that as the imbasement and vileness of man during this life , consists in having his reason subjected to sense ; so the glory , that will follow death , consists in a perfect submission of sense to the empire of reason . indeed at present , as the soul is descended from heaven to inhabit a tabernacle of clay , it buisies not it self in enlarging its views , or extending its lights : but on the contrary , 't is employ'd in ●●cking and confining 'em , that it may not di●dain to use them in preserving the body . but then , as the soul will take its flight from these lower regions , to its heavenly station , where it will have no longer need to care for the support and preservation of the body , but its whole business will be to glorify god ; 't will no longer bestir it self to limit and confine , but to purify and enlarge its knowledge , in order to render it more worthy of god , about whom it will be conversant . the second destruction we apprehend in death is no less imaginary ; for tho' we see the links which ty'd us to society dissolve and break , yet we ought not , for all that , to think we shall be exempted from all manner of friendly obligations . the society of spirits does very well countervail the society of bodies , whatever weak and prejudic'd nature may think of it . and when we shall put off these eyes and ears , which are design'd for our commerce and conversation with men , we solace our selves with this lenitive , that we shall undoubtedly acquire other ways of sensation and knowledge , by vertue of another institution , proportion'd to our future condition . lastly , i grant that one , who still lives in this world , and is depriv'd of the members of his body , is to be pitty'd . but when a man is transported into another world , sees another oeconomy of objects , what should he do with these senses , which have indeed some relation to this present world , but not to his glorify'd state ? the mischief arises from hence , that in the ordinary idea we have of our selves , we attribute too much to the body , and too little to the soul ; whereas following the distinct ideas of things , we cannot ascribe too much to a spirit , nor too little to matter . and here i durst advance a maxim , which will seem a very great paradox : namely , that altho' , according to the confus'd notion we have of these things , death be more capable of humbling us than life ; yet according to the distinct notion , and in the reallity of the thing it self , life is a more humbling and debasing object than death . death humbles the grand seignior , the prince , the monarch : but life humbles the man , which is more than all that . death snatches from us the props and supports of our vanity : but life in the debasement , to which it pulls us down , suspends in us most of the sense of our true grandeur . death brings the body down into the grave ; but life , as it were , calls down our soul from heaven . death puts a period to our secular commerce with men ; but life suspends that natural commerce we ought to have with god , and which our heart perceives to be the end for which it was made . the pursuivants of death are , darkness , worms and putrefaction , whereof we are not sensible : life is totally made up of weakness , baseness , infirmities , disgraces , of which we are sensible . wherefore we are certainly prejudic'd and mistaken , when we terrify our selves with the ideas of desertion , necessity , solitude , destruction , which are not really included in the image of death ; but herein indeed we do not mistake , when we dread the judgment of god , which accompanies death ; for certainly this cannot but seem terrible to a conscience that feels it self laden with the weight of a multitude of sins , and pray where is there a man , that finds not himself in this condition , if he reflect but never so little upon his past life ? this moment truly is dreadful , upon which we conceive all eternity to depend ; but 't is certain that , even in this , the heart of man suggests to it self many cheats and illusions . it fancies the moment of death to be the price of eternal life : and considers not , that 't is not this instant , but its whole life which god requires ; that this moment hath nothing more pleasing to god than any other ; and that its whole importance consists simply in this , that it is the concluding moment of life : and lastly , that 't is not this moment that contracts and covenants with the divine justice , but all the time we past in our impenitence . the sentiments therefore of our immortality , our perfections , and our end , will harmonize and agree together admirably well ; and with the other sentiments and inclinations of nature , and the principles of religion , which god has given us for our consolation , against all the seeming frightfulness and horrour of this king of terrors . chap. viii . where we continue to shew , what effect the sentiment of our immortality can work upon our heart . certainly the idea of our immortality can never be too present to our mind , for our comfort and consolation , amidst this eternal circle of those sad and dismal objects which compass us about ; and those publick and private calamities , which the severity of god has vary'd so many ways , to give occasion to the sweet variety of his deliverances and consolations . after all , what signifies it that we are infirm and mortal in our bodies ? this state cannot last long . why should we embarass and perplex our selves with cares and sollicitude for the short futurity of this transient life ? have we not another futurity in view , which very well deserves the principal care and occupation of our heart and mind ? what need we value the menaces and threats of the world ? what can it do to us ? it may indeed crush our body into atomes , but cannot destroy us . what if the frame of the world perish , nature decline and shake , the elements corrupt and decay , what if our body be converted into dust , worms or vapour , what if it descend again into the womb of its mother earth , or be dispers'd into the fluid air ; the ruines of the world will not crush and destroy our soul , nor dissolve that divine principle , which is in its own nature uncapable of a dissolution ? we think the body , which cloaths us , is our-self : this is a mistake ; this clay is not our-self , nor ever will be . god indeed will re-establish and raise it in honour , to serve for a tabernacle of that spirit , which was its original guest and inhabitant ; but this union will not be with the same submission and dependance : the soul will not then follow the condition of the body , but the body will be adjusted , as far as is possible , to the state and nature of the soul ; and as the soul was once debased , even to the mean condition of the body , so as to fly god , and bend its inclinations to earthly things ; the body will now be desirous to elevate it self to the state of the soul , so as to decline and quit all earthly cares , and to betake it self to a joyful celebration of the glory of god in the heavenly choir . certainly 't is not to be wonder'd , that the gospel administers more comfort to us , i will not say , than humane wisdom has ever done ; but yet much more than the law , as divine as it was : this is , because it clearly reveals to us life and immortality , which are the only objects that are capable of satisfying such a mind and heart as ours , and so have divine relations to our nature : but as this obj●ct affords us all imaginable comfort under the sense of so many miseries that continually surround us ; so it yields us whatsoever may elevate and truly raise us . the sentiment of our immortality , joyn'd with the consideration of that glory and happiness , which religion promises , elevates us more than the world ; more than the so much boasted wisdom of philosophers ; and even more than all those vertues which have fallen within the verge of humane knowledge . here we discover the grandeur of the passions , the grandeur of the mind , to whose empire they are subject ; and the grandeur of vertue , which regulates the mind . i say , we do in this view discover the grandeur of the passions , and no man need be offended at this expression : for tho' the passions be in some sense great infirmities , yet may they truly be said to be ingrafted upon the natural dignity , and excellency of man. hatred , fury , anger , which are such criminal passions , and by which we equally contradict the rules both of humanity and christianity , proceed , if you observe , from an opinion of our proper excellency , ill-directed and accompanied with the illusions of self-love , which makes us conceive an excellency in our selves exclusively to those , that have offended us ; as if our enemies were not men as well as we . that this sense of our natural excellency is in all men , appears from hence , that even those persons , who are least of all esteem'd in the minds of others , do notwithstanding this , esteem and value themselves , and so receive a kind of domestick consolation at their publick infamy and disgrace , from their own conceit . we don't here pretend to justify all the extravagancies of a man , pufft up with presumption , who prefers himself before those , to whom he justly owes respect and veneration ; no , by no means , i know there is an excess , and a criminal excess in this disposition of heart : but perhaps this excess may not consist in that wherein men fancy it does : and to declare my opinion ; the irregularity proceeds not so much from this , that men esteem themselves too much , but that they value themselves at too low a rate . i say , that they value themselves at too low a rate , and do not esteem themselves enough , because they think they are preferable to other men , who have the same nature and perfections . a man that values himself upon any exterior advantage , that distinguishes him , seems by that very thing to renounce the perfections of humane nature , which are common to him , with the rest of mankind . such a man's condition is much like nero's , who being in a capacity of valuing himself , upon the character of emperour , aspir'd at the glory and credit of seeming a good coachman . nothing certainly is so noble in man , as man : he may be said in some sense to despise himself , that would set a value on himself principally by those advantages , which make the difference of conditions , and distinction of persons in society ; since this is to despise what is most of all estimable in his nature . we must here reverse the ways and methods of pride , as pride seems desirous of reversing and overthrowing the methods of providence : external advantages ought to be an occasion of rendering to god the homage that is due to him , and not of derobing him of what is his right . those who have capacities and opportunities of soaring above the level of their brethren , don't much value or mind these things : but when fortune , as they term it , or the injustice of men has dispossess'd 'em of these advantages , nature does not fail 'em ; and having no longer a sense of this imaginary grandeur , which drew its original from outward things , they still are sensible of their natural grandeur and excellency , whose lawful effect ought to be this , to make 'em endure , with a generous indifferency , the contempt and scorn of all the world ; but which notwithstanding , thro' an effect of their corruption , serves to render 'em inflexible ; and to sow in their soul , which does not deserve it , the seeds of a discontented pride , which though commanded by fear to hold its peace , yet upon the least opportunity of appearing , bursts forth , and shews that in whatsoever condition men happen to be , they are no more tractable to bear the contempt of a king , than of a beggar . the grandeur , at which pride aspires , consists in two things : first , to extend and enlarge , and then to continue and perpetuate it self ; to enlarge it self , maugre the narrow and limited condition of corporeal nature ; and to perpetuate it self , maugre the fate of temporal things , which are allotted so short and transient a duration . 't is not requisite to shew , that our vanity fails of obtaining these two ends at which it aims . this sufficiently appears to every man , since the enlargement of conquests is but an enlargement and extension of injustice , rather than excellency ; and the marbles which seem to perpetuate our glory , do for the most part , but eternize our vanity . but nature and grace are more happy than corruption . nature expands and spreads man , as it were , over all the universe , by affixing his senses to outward objects , and making , by that means , the majesty , beauty , magnificence and value of all those parts of the world , which raise in us the greatest admiration and wonder . grace extends man to yet larger dimensions , thro' the commerce it procures him with god ; and on the account of immortality , we are not careful to make an imaginary enlargement , when we have a real one ; nor buisy and torment our selves , that we may live in the memory of other men , being assur'd of living eternally in our selves and god. so death appointed and design'd by god , to confound the designs and intrigues of our pride ; this minister of his majesty and justice , which makes him so signal a reparation and satisfaction for the insolency of our desire , to glorify our selves even in despight of his will , does but confirm us in the sentiment of this elevation of the man , who follows nature , and is attended by grace . this is a vain piece of grandeur , which accompanies a prince when seated on the throne , but attends him not in the bed of infirmity ; which stands at his elbow during life and health , but disappears and vanishes at the moment of death ; which is seen by us , but not by the eyes of his own mind . all the world remarks , and sees in him the master of other men , whilst he discovers in himself , a man wearied and afflicted , and presently yielding to the laws of mortality . wherefore i will not cloath my self with goods , riches , possessions , offices , dignities , glory , knowledge , eloquence , memorable actions , applause , to aggrandize and augment the phantome of pride , and to appear more great and excellent than the rest of mankind : but i 'le cut off the tumour , the forc'd grandeur and unnatural extension , by removing the objects of concupiscence , and keeping my self at the common level : i shall get more by this humble equality , than a proud and haughty preference would ever have done : i 'le invest my self with all the splendors of heaven , and beauties of the earth ; with the blessings of grace , and the treasures of nature , that i may render all these things to their bountiful donor ; and find , in this very restitution , such a glory as i never could meet with in all my usurpations . i shall elevate my self above all outward things , by the distinct idea of my own perfections , whereof they are in no wise capable ; but , like a ball , i shall rebound so high , only that i may descend and fall lower in his presence , who is the author and fountain of all my perfections , and who is also able infinitely to vary and diversify the sentiments of my excellency , and his own bounty . ambition thinks to be advanc'd to a lofty pitch , and to elevate it self beyond an equality with other men , because it puts us in a state of commanding them ; and indeed 't is in the right of it , according to the system of pride , which measures the price of those advantages , it possesseth , meerly by the degree of that elevation , to which they raise it beyond the common level of men. but in the first place 't is certain , that humane authority gives them not an empire and dominion over the mind of their fellows : tho' perhaps they themselves think otherwise , supposing that those exterior de●erences and submission , we give them , seem ●o be address'd to their person , whilst ●hey are really directed to their fortune . they who judge best of this matter , re●pect the order of god , and the methods ●f his wisdom , in their elevation and pre●erment . they submit their bodies to prin●es and rulers , because they submit their ●ouls to god : yet they , who govern the ●ody , don't , for all this govern and reign over ●ouls . they are esteem'd if they deserve it ; ●f they are worthy of contempt , they are ●espis'd and slighted ; and this too with so ●uch the greater delight and pleasure , as men are vex'd , and grated at that which sub●ects , and makes 'em crouch under . so that ●o ' fear obliges 'em to respect and reve●ence the authority establish'd for their own ●nterest , and religion makes 'em regard the ●rder of god , yet still there remains , in the ●ottom of their heart , a secret disposition 〈◊〉 murmur and grumble at this lawful ele●ation , which makes men so precipitate and ●ash in the judgments they pass upon their ●rinces ; and that they excuse not the least ●p in their masters , thro' the secret aver●on they have to dependance and command . ●astly , 't is certain that empire is not sound●d in any natural prerogative , which some men may have above others ; for which ●eason the custome of fixing temporal ●randeur to birth , has been wisely and prudently establish'd ; this is undoubtedly done to manage the pride of other men , who would suffer too great mortification , did all the preferences , we are oblig'd to make of others before them , for the good of society , proceed from a preference of merit & desert ▪ it seems in this , that god has thought fi● to take measures in the tablet of his wisdom , to hinder man from yielding to the temptations of vain-glory ; for he was willing the confus'd perceptions of our nature should affix the glory of the world to external objects , and that it should not be in the power of our distinct ideas to revoke and call us back from this errour ; and to teach us that the chief perfection and excellency of this glory arises from the wom● of our own essence , without knowing that 't is god , who immediately produces it in us . we discover in the principle , we have establish'd , not only the grandeur of the passions , but also of the vertues . 't is not necessary , in order to make this out , to give you an exact catalogue of them : we need but consider 'em confusedly , as they occur to our imagination . temperance is a venue , which undoubtedly elevates and raises man ; but temperance can have no solid basis and supports , unless from the motives of his immortality , and the eternal felicity to which he aspires . i confess , reason of it self is capable of ●eaching us to beware how we injure our health , and become our own enemies , thro' excesses of debauchery ; but this consideration does not lead us very far , since intemperance consists not simply in excess of plea●ure , but also in making even but a moderate use of forbidden pleasure . the only thing ●apable of raising us to this high situation , ●t which we ought to be , in order to abstain ●rom unlawful pleasure , is the consideration of eternity , for which we are made . nor has the justice which is commonly practic'd in the world , any greater eleva●ion and excellency , since it imports no more but the fear of a return of injustice ●nd retaliation , and we are apprehensive of ●njuring others meerly thro' fear of enda●aging our selves : this exercise of justice ●s not to be blam'd in the base and limited views of mortality ; but when a man is just because he is fill'd with the thoughts of e●ernity , he 's willing to confine himself to ●uch an interest and concern as deserves his care and application , we may say that he is ●quitable without fault or infirmity , and ●hat his vertue is uniform , and always ●ike it self . dis-interestedness passes for a sport of self-●ove , which takes advantage by an apparent renunciation of small and inconsiderable things , to arrive with more surety to a greater utility and profit . this holds true of the politick and artificial dis-interestedness of a worldly man : for including all his pretences and advantages within the narrow limits of this life , how can we conceive that he desires not those goods which other men pursue , or rather who does not see that he seems to turn his back to fortune , with a design to meet her more infallibly another way . the case is far otherwise with a man that considers himself in reference to eternity ; if he be interested , 't is with an interest so great , so sublime and lofty , that he may be so far from being asham'd to own it , that indeed 't is this , that makes all his glory and perfection . as he is immortal , 't is honourable for him to take his flight towards the coasts of eternity , and prosecute all those things with disdain and contempt , which are capable of diverting and putting him out of that road. in this state he resembles a great monarch , who blushes when surpriz'd in base and sordid occupations , and is cautious of seeming concern'd in trivial and inconsiderable affairs , being call'd , as he is , to so great and important imploys , and oblig'd to roll none but vast designs in his mind . liberality hath ordinarily but a meer shew of dis-interestedness . a liberal man values that , which he bestows , but he has a yet greater value for the glory of bestowing ; and is also desirous of ●btaining sacred and inviolable rights ●ver the hearts of those , whom he fa●ours with his benefits . the usual libe●ality is but a sort of commerce , and a gen●eel traffick of self-love ; which making an ●utward appearance of obliging others , ●oes but oblige and gratify it self , by win●ing and gaining them to its own interest . ●ll this holds true in the sphere of tempo●al goods , wherein the worldling supposes ●imself to be ; in this circle of corruptible ●bjects , concupiscence gives meerly with a ●esign to receive ; it ne're will go so far as ●o impoverish it self by its gifts . but ele●ate your selves above these corruptible ob●ects , and you 'll discover another world , ●hich rendering , what you saw before , mean ●nd contemptible in your sight , will put you ●n a condition to give , without any hope of ●estitution from men. you are very careful to hide the interest●d views of your heart , because on one side ●ou are sensible of what you are , and on the ●ther you know the vileness of those ob●ects , about which you are conversant . do ●ut become capable of this infinite interest , ●nd you need not endeavour to conceal it . ●n heart open'd to the embraces of heaven ●as no need to disguise it self ; all it has to ●o is , to know it self , to act upon that prin●iple , and to set out it self in its native and ●al hue. the shame , which confounds us , when men look hard upon us , proceeds not from this , that we know our selves too well , but that we know not our selves enough . such is bashfulness , the most polite and reasonable of all the vertues : or rather the artificial disguisement of our intemperance and pleasure , which tho' suffering us even with delight to think of those pleasures , of which we do not speak without trouble and uneasiness , has the care of regulating our desires ; as if corruption consisted rather in expressions than thoughts . this vertue , as defective and false as it is , springs from a very good source ; it certainly rises from a sense of our natural excellency . had nature design'd us for none but animal actions , as we conceive beasts to have no other end , we should be as far from blushing , as they , at those actions which bear a character of our conformity and likeness to them : but immortal and incorruptible , as naturally we are , 't is hard , that , notwithstanding that state of vileness and ignorance , to which sin has reduc'd us , we should not see something of that dignity which does so nobly distinguish us ; and consequently , that we should not have some sense of shame , at any thing which seems to vilify and degrade us . but lastly , this vertue , as we have already said , does not rise very high , when we exercise it only by the confus'd sentiment of nature and education : if you desire it ●hould purify your heart , as it does your tongue , you need only go out of this horizon of vanity , and ascend to the throne of god ; who is the principle and source of ●our immortality . the commerce you 'll have with him , will so elevate and raise you , ●hat , without any difficulty and violence , you 'll feel your self dispos'd and inclin'd to ●enounce all unworthy and ignoble affections . certainly 't is not the property , of the carnal and animal man , to blush at the vileness of nature ; 't is the incommunicable property of the immortal man , to be confounded at this : the shame indeed , of a worldling , may aspire at gaining the esteem of other men , by an affected purity ; but the ●mmortal man , seeks for grounds where upon to value himself , if he fear that he shall not be in a capacity of valuing himself in the view of his perfections . indeed , debauchery ●ncludes a doubt of one's true condition : consummate intemperance is the prostitution of a soul , that renounces its own dignity , and implies , that a man becomes a beast by renouncing shame , and abandoning himself to sensuality . much the same is to be said of modesty , as of bashfulness : were the approbation of men a sufficient reward , we should have no reason to conceal and cloak our design of attracting it , nor the joy wherewith it caresses and tickles us ; but as the instinct , that perswades us of our excellency , secretly convinces us , that this esteem is too trivial and inconsiderable for limiting all our pretensions , 't is not to be wonder'd , if we take care to hide our desire of being esteem'd , or the esteem and value we have for our selves : yet if we look somewhat closely in the matter , we shall find , that most commonly there is nothing but falshood and hypocrisy in this vertue , as 't is usually practic'd in the world. men that seem modest when they are prais'd , are not so when they are blam'd and reprehended ; this is no wonder , for that vertue cannot be of any great force , which ows its original to our infirmity ; and we are not rais'd very high , when we fall down again to the center of our vanity , which makes an apparent grandeur and real debasement . the modesty , which springs from the knowledge of our immortal condition , and consequently of our situation above the sphere of that esteem , which ties and confines us to temporal things , has a much greater forcc and elevation : it seems almost indifferent to praise and dis-praise , and is ready to put 'em in an equal ballance ; and makes us esteem and value none but those things which relate to this grand eternity ; which is the rule , whereby we measure the price and worth of all other things : and as we see , that persons very eminent , or who are so at least in their own conceits , seem more capable of modesty than others ; because their real , or imaginary elevation and advancement , places 'em above the sentiments of the vulgar sort : so may we more truly say , that one well instructed by the distinct ideas of nature , and the promises of religion , concerning the lofty destinies of man , has no great temptation to be transported and dazzled , at what degree soever of prosperity , and temporal glory he finds himself advanc'd . to this i add , that humility , which is the very soul of modesty , and all the other vertues , cannot proceed from any other source , than a sense of our natural excellency . whilst you make light of man , as man , you can esteem only those weak and mean advantages , which make the difference of conditions , and the distinction of persons ; and consequently , cannot but contemn and despise those , who fail of these advantages ; deal with 'em disrespectfully , prefer your selves before 'em , and advance , as it were , above their lowness , which is the most dangerous character of pride : but if you are perswaded , that man is the principal thing , which deserves esteem in man , you 'll respect in your neighbour , whatever is common to him with you : and tho' the order of society , which is that of god himself , establishing a mutual subordination assures you of his submission , and external homages , yet will you have for him an inward respect and veneration , as he hath for you ; and discover thro' these narrow dependances , which make you his superiour , an original and eternal grandeur , which renders him your equal in that , which you look upon , as the most estimable part of your nature . then indeed we may conceive man to be moderate , in the abundance of temporal goods , constant in adversity , and magnanimous in all conditions ; tho' the moderation , which worldlings make a show of , in the highest elevations of earthly pageantry be but a secret desire of seeming greater , than those things which raise 'em : the moderation , of the immortal man , is purely a sense of his own excellency , which truly raises him above all those things that seem'd capable of raising and advancing him . 't is the property of pride to disguise it self , that it may hide the disproportion betwixt what a man is , and what he believes is in the world. piety , which looks on those things as atomes , which seem like vast colossus's in the world's eye , need but bear it self up in the height of its natural situation , to see under its feet the vain pomp of humane grandeur ; and the equally vain multiplicity of disgraces and calamities , which , like a whirl-wind ; agitate and toss this lump of clay , and reverse these tabernacles of dust . the worldling can put on an affected constancy , to make people think him stronger than adversity ; and that this fortitude places him above the reach of bad fortune : this sentiment becomes not a man that includes all his remedies in time ▪ but is fitly plac'd in his breast , who finds himself made for eternity : without a counterfeit and feign'd magnanimity , nature and religion do sufficiently raise him for making him patient under all afflictions , and constant without affectation . such a man can fill , and adequately answer , the idea and model of the highest valour , when his vocation calls him to expose his person to the dangers of war ; and to let men see what they never yet saw in the world , a man valiant by reason , and stout without external cultivation and discipline his fortitude will not owe its force to stupidity , which hinders him from reflecting on what he does ; nor to example , which obliges him to follow in danger , the steps of other men ; nor to worldly concerns , which bid him not flinch and give ground , where honour calls ; nor lastly , to an heap of considerations , wheh may serve as a veil to hinder him from seeing the impendent danger : the immortal man exposes himself to death , because he very well knows that he cannot dye . the world cannot produce one heroe● since all its brave men are either fearful of death , or owe their intrepidness to their own infirmity : thinking to be valiant , they cease to be men ; and going to look death in the face , they lose the sight of themselves ; but the immortal man exposes himself , because he understands and knows himself . tho' we cannot find a true heroe in the world , yet we cannot but love those who appear to be such : heroism in that man's principles , who includes all his hopes in the world , is a meer extravagance ; yet we cannot choose but admire those persons who bear this character : this undoubtedly proceeds from a sense of our grandeur and dignity , which teaches us confusedly , and without the admission of reason to these mysteries of the heart , that man is above all . we are inwardly pleas'd and delighted to see a fellow quarrelling with fate and fortune ; we love to see him rais'd above dangers by his valour , and above all applause by his modesty : we would have nothing shake his stoutness and courage , and tho' we cannot bear , that his pride should despise us , yet we love he should despise all the injuries of the elements , the persecution of men ; and shew himself greater than all those things , which seem'd capable of pulling down his crest . constancy suits not with a perishing man ; but agrees with , i know not what , confus'd sense of our grandeur , which finds nothing too great for its vast capacity . hence undoubtedly sprung that idea of a wise man , which the stoicks vainly endeavour'd to answer : for truly their paradoxes in the principles of one , who believes not an eternity , are highly extravagant ; yet however extravagant they may be , they excite a kind of admiration in our heart , which we use not to have at things purely impossible . we should laugh at that man's folly , who should fancy he had wings to fly with ; and indeed the notion of a sage , who pretends he is rais'd above all adverse events , and yet casts not his eye beyond the limits of mortality , is no less unreasonable and senseless ; yet we find in this sentiment , something not altogether displeasing , which our soul insensibly admires : this undoubtedly proceeds purely from this cause , that these paradoxes agree , and suit with a confus'd sense of our natural dignity ; which forsakes us not , tho' it be usually unknown . this sense is disguis'd and hidden , in the midst of the apparent infirmities , and baseness of our nature , as diamonds are in the entrails of the earth , mingled with dirt or dross ▪ and as these must be purify'd and cleansed to give 'em their native lustre and brightness , and to know their value or worth : so is it necessary to purify this sense , of our natural excellency , by the ideas of religion , that we may see its beauty and perfection . the christian mantains these paradoxes , and fills the prodigious vacuity of these maximes : all of 'em become reasonable upon the principle of immortality , provided they be rightly understood . if they tell us the wise man is without passion , we shall find , that this character suits with the immortal man ; provided , that by passion you mean the alteration , which usually attends the passions , as these philosophers , seem to have done : for how can a man that is made for eternity , if he act conformably to the exact and true knowledge , he ought to have of himself , be very much embarass'd and perplex'd , with cares and passions , which wholly relate to time ? plac'd , as it were , upon a lofty mountain , he hears , with a serene and undisturb'd mind , the wind blow ; the thunder roar , and the lightning clouds burst under his feet : if few men enjoy this tranquillity and regard , with a generous indifferency , the goods and evils of this life , 't is because they are too ignorant of their immortal condition ; whereof even nature gives 'em an obscure glimpse , and a confus'd information : or , because they can't keep up in that lofty situation , to which religion advanc'd ' em . all this shews , that there is no compleat wise man ; yet this does not hinder us from concluding , that 't is the character of a wise man , to live without alteration ; & that we find this character more or less perfect , according as a man remembers what himself is . if the wise man ought to be sufficient to himself , may we not very well apply this idea to the immortal man ; who cannot percieve his true condition of coming from , and returning to god , without being assur'd , that worldly objects , which hinder him from knowing his true original and end , are far from satisfying his wants ? for this maxim must not be understood , in a sense exclusive of god ; without whom we are nothing at all : but in a sense exclusive of the world ; without which , 't is true , we both are , and are happy . i confess that he , who has fix'd all his desires upon earthly objects , can't live without company and conversation ; without that , he is plung'd in the ideas of the misery and vanity of all temporal things : he cannot live , unless he be diverted from the thoughts of death ; he cannot dye , unless he see those persons , who still buisy him with the thoughts of life : his prosperity and fortune become insupportable , unless those persons have a share with him , who divert his mind ; hinder it from thinking of the fatal necessity that 's impos'd upon him , of seeing it speedily come to a period . a weak and silly creature , that stumbles into a precipice , and to retard its fall for a moment , lays hold of any thing it can catch by ; but he 's surpriz'd with falling down , maugre these vain supports , into the inevitable abyss , which he sees before him . the immortal man has no need of making these disguisements , in order to obtain consolation and comfort , and keep the possession of himself : he affixes , even to death , an idea of glory and excellency ; which makes him look upon all that with anger and vexation , which diverts his thoughts from this object : he 's never better pleas'd than when he considers the glorious condition of his soul. the farrago of temporal goods , seems to him like an heap of dust thrown into his eyes , to hinder him from the enjoyment of his own perfections ; whatsoever diverts , and pleases the heart and mind of other men , is a burthen to him ; because it keeps him from meditating , and thinking of his real happiness . this paradox therefore is not at all extravagant in the mind of that man , who knows and loves himself as he ought ; if it fail of truth , this is to be imputed to our weakness and infirmity , and nothing but our error and folly do render it unreasonable and senseless . let the wise man command and govern the stars , be rais'd above fate , and more happy and perfect than jupiter himself ; these expressions are so much the more excessive , as they seem impious and wicked ; but we may put a favourable construction upon them : and certainly if the immortal man be said to be rais'd above the stars , above the concatenation of natural things , and those heroes , who , after their death , were set up for gods ; or , even those gods , so much like weak and sinful men , which paganism invented , 't is no more than what is true . we know the stars , tho' they know not us ; we owe them nothing , but they are beholding to us for the glittering lustre of their perfections : and , i dare say , 't is more natural , that they should be in a state of dependance upon us , than we upon them ; and tho' it pleas'd the author of nature , that they should make a necessary impression upon us ; yet 't is not for their glory , but our advantage , that he establish'd this order in the universe . the sun rules over the day , and the moon the night ; but god alone rules over man : and his prerogatives are excellently confirm'd by religion , when it teaches us , that god made him master over the works of his hands , and king of the visible world. if fate be a connection of external objects , and second causes , it can have no power over man ; because these objects perish and come to an end , but man does not . if jupiter be a god , guilty of ambition , injustice and intemperance , the idea of this pretended divinity is much more ignoble and inferior than that of a man ; whom the sense of his immortality and the grace of god , elevate and raise far above pride , interest , and the pleasures of this life . the immortal man is as invincible as the stoicks sage was represented to be . how should his courage be pull'd down , to whom the dangers o● this life , seem no dangers at all ; nor the miseries of this world , real miseries ? but the worldling cannot choose but be weak and cowardly ; his infirmity appears even thro' those outward shews of magnanimity and strength , which he affects , meerly to dazzle the eyes of his spectators , and admirers ; and that he may reap this miserable satisfaction , of making it be said , that he acted his part very well upon the theatre of humane life ; which is the whole reward of this master of the world , who took so much pains to raise himself above the common level of mankind . the world can't give us an instance of a stedfast constancy : the courage and resolution of heroes is but a machinal vertue , which is defeated and vanquish'd by the disorder of the least spring . he that so proudly defy'd the gods and fortune , in the midst of dangers , at the head of armies , trembles at the thoughts of dying in his bed : he dar'd a death , accompany'd with noise and tumult ; but cannot away with the prospect of a quiet and peaceable departure . the philosopher , that hugg'd himself , and rejoyc'd at suffering a thousand illustrious misfortunes and famous disasters , cheer'd up and solac'd by their approbation , who admir'd his constancy ; yet conceives a kind of despair , when reduc'd to adversity , in a private corner : but tho' the worldling be necessarily weak and cow-hearted , the immortal man can hardly avoid the character of constancy and valour ; all the infirmity he has , proceeds meerly from the regards and opinions of men , and temporal society ; which make the whole strength and courage of the heroes of the age. he 's troubled to see people crying about him ; the sympathising of others , with his pretended misery , casts him down , and calls him back , as it were , from heaven , to these gloomy regions : in solitude and retirement , he finds himself advanc'd above outward accidents , and the opinions of men ; he can freely say , what a confus'd notion of man's excellency , caus'd a heathen poet to utter : si fractus illabatur orbis , impavidum ferient ruinae . and may cry out with him , whom religion had much better instructed : who shall separate me from the love of christ ? shall oppression or anguish ? o death , where is thy sting ? o grave , where is thy victory ? he that thinks to get above disgraces and adversity , by standing upon other men's heads , is mistaken : he must return back again , by the way that he came , to find what he hitherto in vain search'd after . 't is not pride , that with its forc'd distinctions and eternal constraints , can render him stedfast and constant ; but humility must do this , by reducing him to that natural equality of perfection and excellency , which is common to all mankind ; who have the same original and end of coming from god , and returning to god. but if our comfort and elevation be grounded in the sense of our immortality , 't is from thence likewise , that our real satisfaction and contentment proceeds . our heart is a kind of devouring fire , which mounts up higher and higher , and never says , 't is enough : give it all it can reasonably ask , 't will but still form new desires ; if it be master of the universe , 't will either , like alexander , wish for new worlds to conquer ; or will grow out of conceit with its proper grandeur , like those roman emperours , who , when come to be lords and masters of mankind , dis-relish and nauseate their puissance and greatness ; find an extream disproportion betwixt the good they have obtain'd , and the ardour wherewith they desir'd it . tho' masters of other men's fortune , they are not content with their own ; they miss of the fullness of their expected satisfaction . tiberius had need be an emperour , to go and cloister up himself in the isle of capreae ; and take full draughts of those infamous pleasures , whose ragoo consists in singularity and excess of crime ! his being simply a man , without the character of emperour , was sufficient for this : nay , he need not be a man to entitle him to this ; he must put off humanity , and by a monstrous debauchery , descend even below the condition of beasts : but the reason of it is , because those excesses of pleasure , were the despair of ambition . he was forc'd to descend so low , because he saw no possibility of rising higher than he was : for the heart of man can never rest . these famous deboches had always a fancy , that happiness consisted in outward grandeur ; when they are mounted to the height of that , they presently disabuse themselves , and see their errour : then , like the conqueror of the persians , they believe that another kind of greatness is requir'd to make a man happy ; or weary'd with the fatigues of grandeur and state , they betake themselves to the fruition of pleasure : they endeavour to repair the time they have lost , and to regain , by singularity , what they lose in duration ; but in a while they become more out of conceit with pleasure than greatness , and ambition calls 'em back to their former state ; as appears in the case of tiberius , who after having given up the empire to his favorite , that he might with more quiet and tranquillity tast the excess of sensuality , is at length tempted to quit his pleasures for the sake of the empire ; the cares of which he again finds fault with , after the death of seja●s ; being as much discontented at rome , as he was at capreae , always having an insatiable and restless heart . this picture represents the heart , not only of tiberius , but of all mankind ; who are in a perpetual , and , as it were , necessary tossing and agitation , whilst they fix themselves upon worldly objects . god has endu'd man with a capacity proportionable to his immortality ; namely , an infinite capacity . 't is therefore impossible he should be satisfy'd with corruptible and transitory goods ; what is finite can by no means fill him : but perswade him once of his immortality , and give him goods eternal , like himself , and you 'll presently see him contented and satisfy'd . having endeavour'd to know the nature , duties , and the most powerful motives , or moral force , which naturally determine the heart of man , 't will not be amiss , in the next place , to pass to the consideration of his irregularities ; the spring of which we shall consider first , in order to know the rivulets that flow from it . the end of the first part. the second part . where we enquire after the source of our corruption , and treat of self-love , of the force of its applications , the extent of its affections , and irregularities in general and in particular . chap. i. where we enquire after the source of our corruption , by handling the first of our faculties , which is the understanding . i don't take the common school-distinction o● understanding and will , mind and heart , reason and appetite , to be proper for disentangling and clearing our ideas ; but we must be forc'd to follow this too much receiv'd custome : we call understanding , mind , or reason , the soul , as it knows ; that is , as it conceives , judges , reasons , remembers , reflects and methodizes its knowledge . we term heart , will , or appetite , the soul , as it has the affections of love , hatred , desire , fear , joy , hope , despair , or any other of the passions . i think we shall not be much out of the way , if we define the mind , the soul as it knows ; and the heart , the soul as it loves : for as conceptions , judgments , and discourses , are but different modes of knowledge , so 't is certain that desire , fear , hope , and in general all other affections , are only modes or different manners of love ; but this is not to be insisted upon at present . our business here is to know , whether the original source of our corruption , be in the mind , or in the heart : whether the first spring of our evil , be in the knowledge of our soul , or in its affections . we answer , that 't is not in the mind , because then the mind would have been order'd to conduct and regulate it self , by the dictates of the heart ; whereas we see the heart has been order'd to regulate it self by the mind . for 't would be unreasonable , that what is less corrupted , should be guided by that which is more irregular and disorderly ; and that the source of our corruption , should be the rule of our conduct : and indeed were it so , a man would not be oblig'd to steer and guide himself by his reason , 'till he should have been assur'd , that god had extraordinarily enlightned him ; and he must wait for an enthusiasm , and immediate inspiration , before he could have right to act in the quality of a rational creature . also the holy scripture always attributes the offuscation , and darkness of the mind , to the evil affections of the heart : if our gospel be hidden , says st. paul , 't is hidden to them that perish , whose understandings the god of this age has blinded . 't is easy to conceive , that by the god of this age , he means the demon of concupiscence : and upon almost the like account , our saviour said to the jews ▪ how can ye believe , seeing that ye seek for glory one of another ? certainly , were the mind the original of our depravation , 't would always , and in all circumstances , have its natural obscuration and darkness ; 't would be as blind in the study of the sciences , as of religion , and 't would succeed no better in knowing such objects , as are indifferent to it , than those , which interess and concern it . when an eye is cover'd with a web , or clos'd up by an obstruction , 't is not in a condition to see one object , more than another ; but when its darkness proceeds from the obstacle of clouds ▪ fog , or any exterior veil , 't is easier for it to perceive distant objects , and 't will see very clearly when the extraneous impediment is remov'd , without receiving any change or alteration in it self . so say we , if the understanding were in it self naturally darken'd , 't would be as liable to error in its curious and needless enquiries , as 't is in those which import and concern it ; for its darkness would be uniform , and always the same : but because 't is cover'd only with fogs and mists , which rise from the seat of the affections , no wonder if its obscuration ends , so soon as the heat of passion ceases . this is a common matter of fact ▪ one that has a rectitude of mind , and exactness of admirable reason , for apprehending what is most abstruse , and intricate in the sciences ; who knows when to doubt and suspend his assent to things that are dubious ; to affirm true things , and deny false ; to have a simple opinion of probable things , to demonstrate those that are certain , who will not mistake true for false , nor one degree of truth for another ; will no sooner have a point of interest to manage , but his former rectitude of mind forsakes him ; his reason bends to the humour of his desires , and evidence is confounded with utility and profit . whence proceeds this darkness ? from the objects ? no , for these objects are easier and clearer , than those of the sublime and lofty sciences , which he so well-penetrated and understood . is it from any natural defect of the mind ? no , from this much less than the other : that has reason'd perfectly well touching matters of speculation ; and put it to discourse of secular concerns , provided they be not its own , but another man's , 't will reason about 'em with the same exactness . but if after you have carried the mind of this man , from the objects of the sciences , to the affairs of life , you call it again from thence , to the consideration of the truths of religion , you 'll perhaps find his mind yet more obnoxious to falshood and illusions : because a greater interest , does also produce a greater errour . such a passion as interest , is of very great prevalence and force , in obscuring the light of reason , but yet those passions , which directly oppose reason , are more capable of producing this ill effect : for , 't is not , as men commonly imagine , the degree of darkness , which is originally in the understanding , that causes the number of our passions ; but 't is the number and vehemency of the passions , that cause this degree of darkness in our understanding . but were the understanding originally darken'd , it would not be remedied , unless by a new and extraordinary infusion of light , which is contrary to experience : for the understanding of a sinner , that betakes himself to a strict repentance for his transgressions , is not fill'd with other ideas and knowledge , than he had before : i mean , according to the ordinary course of things . a man indeed , after his conversion , has the ideas of god , salvation and eternity , he 's convinc'd of his own mortality , and the frailty of humane things : he looks upon piety , as a most proper means , for procuring repose and tranquillity in life ; consolation and comfort in death , and a glorious resurrection from the grave . but yet he was fully perswaded , of all these truths , before his repentance : ( for i suppose he sinn'd not in incredulity . ) wherefore he cannot be said , to have acquir'd any new knowledge ; but to have transcrib'd that knowledge into practice , which before was meerly speculative . and our saviour does partly testify this , in declaring to his enemies , that the degree of their knowledge , aggravated their blame . indeed the want of light excuses a man from the faults he commits , when this privation is necessary and voluntary : for is any one to be blam'd , for not seeing that which 't was impossible for him to see ? nor can we excuse him , whose blindness we suppose to be voluntary , and willful . he that is deceiv'd and mistaken by reason of the heart , and not thro' any natural want of light , sees and not sees : he has knowledge enough to perceive , that he follows not his own light ; and this seems the only means of reconciling two expressions of the holy scripture , which appear very contradictory : for one while it accuses the sinner of ignorance , folly , stupidity , blindness , of walking in darkness , of not knowing what he does ; another while it blames him for sinning against his own light ; for resisting the truth which enlightens him ; for being condemn'd by his own thoughts , and reprehended by his conscience . all these expressions are true , and only seem to be opposite : the sinner does both see , and not see : he sees by the understanding , which god hath given him , capable of knowing and making use of the truth ; he is blind , and does not see , by his heart , which evaporates and sends up , to the seat of the superior faculties of the soul , continual fumes and clouds , which obnubilate and darken the understanding . i am not ignorant , that the schools use to make a distinction , betwixt two sorts of knowledge or light , that they may solve this difficulty : viz. speculative and practical ; they draw this definition from their effects : speculative light , which goes no farther than simple contemplation , does but ●loat , as it were , in the understanding ; whereas , what they call practical knowledge , does not stop at the mind , but takes a farther descent , down into the heart ; gains the will , makes it self mistress of the affecti●ns , and inclines us to practice , whatsoever it orders and appoints : but it must needs be own'd , that this distinction leads us not far in the discovery of things ; seeing it imports no more than this , that we have some knowledge that is operative and useful , and other that is dead and inefficacious . if we look narrowly into this point , we shall find , that knowledge is ordinarily either speculative , or practical , according as it concerns , or not concerns our heart . when we consider truth , in the sciences , we have usually no more than a speculative knowledge of it ; but considering it in the objects , which interest and concern us , as in the affairs of civil life , or points of religion , we hate it , or love it , according as 't is agreeable , or disagreeable ; and it determines us to action , or aversation , according as it bears one , or t'other of these characters : hence you see , that the practical truth of the school-men is that , which has some force and efficacy ; but truth draws its whole force from the heart . the case is much the same , with the light of the understanding , as with that we behold in nature : it enlightens all things , but of it self moves not any thing : it has lustre and brightness , but no strength ; it can conduct and guide , but not support and hold us up . when none but reason speaks , we shall look upon its decisions as meer dreams , as dry and barren truths , which are good for nothing , but to be plung'd into oblivion ; we shall look upon 'em as the importunate councels of a pedant , that wearies and vexes ●s with unseasonable advices . were men determin'd in their actions by reason , philosophers would be more prevalent , in perswaing , than orators : for the former have a just and exact reason , a severe judgment , which weighs , and examines , and makes just comparisons of all things ; whereas the latter do often abound in fictions , lies , figures , which would be but pompous and splendid impostures , did not necessity it self justify these excesses of speech ; and were not men agree'd in mitigating and allaying their signification : but because they are determin'd by their affections , it falls out quite contrary to reason , that oratours are commonly much more successful , in perswading , than philosophers : 't is because the soul does not balance , and weigh the reasons , but it s own interests ; and considers not the light , but it s own utility and advantage . good attracts our love , evil our aversion ; pure reason does neither of these , but only as it represents the objects to us : and here , by the by , we may see the errour of those , who place man's free-will in the indifferency of his soul , to pursue , or not pursue the good which is presented to it . certainly this indifferency is no where else , but in the imagination ; 't is not in the objects : good is not indifferent to its being good , nor is evil indifferent to its being evil ; nor is it in the reason , for this is not free to assent to that which seems false , nor to reject what is true : 't is not indifferent ▪ to judge , that , what it apprehends to be evil , is good ; nor that , what seems good , is evil. the soul is not indifferent to love or hate , what it apprehends as good and agreeable ; for if so , 't would be indifferent to love or hate it self , which is against nature . chap. ii. where we continue to shew , that the source of our corruption , is not in the understanding . in saying , that the corruption of the understanding , proceeds from the will , we don't mean , that all our ignorances and errours , without exception , are deriv'd from our affections : for as to the former of these , certainly all kinds of ignorance , are not to be look'd upon as defects . 't is not the property of men , or angels ; or in general any creature , how perfect soever , to be omniscient : this is the character of the supream being , and infinite understanding , which governs and rules the universe . in general , we should not make any matter of that ignorance , which proceeds from either of these reasons , that our nature is too finite and limited , and the object too sublime ; or , from the shortness of our life , which will not permit us to attain the knowledge of all things , &c. for mortality is not a crime to our body , nor is our soul to be blam'd for not being infinite . neither the ignorance of the mysteries of nature , nor of the secrets of providence , can be look'd upon as the corruption of the understanding . jesus christ was the mod●l and pattern of perfection , and yet as man , he had not the knowledge of all things , for he was ignorant of the day of ju●●ment . the ignorance of our duties , of our sins , and of the benefits we have receiv'd , is that , which makes the corruption of our understanding ; this ignorance proceeds not from want of light , and can bear no apology or justification ; nor are speculative errours to be thought vices of the understanding : so far are they from it , that they have often remain'd in souls , which god had enlighten'd by his revelation , after an immediate and extraordinary manner : for it does not appear , that either moses , or any of the prophets , had other ideas of the sun , stars , earth , &c. than what were obvious to the vulgar sort ; and indeed , 't was not requisite , that god should make those men philosophers , by his revelation , whom he design'd for the instruction of the most simple and illiterate persons . it s no matter , tho' the vulgars are mistaken , in apprehending the stars like flamboys : but 't is a great exorbitance and excessive fault for those sages , who have such exact ideas of the magnitude of the heavenly bodies , yet to look upon eternity , god , and religion , as but so many points , or rather so many shadows and remote appearances . our reason may be enlighten'd , tho' it has the former prejudice ; but if it has the latter , it must needs be blind . but 't is very easy to justify the mind , and to make it appear , that 't is not the original fountain of our corruption , by examining its different ways and manners of knowing : for , to begin with the simple conceptions of our understanding ; no idea in our soul is evil as such , or as it represents an object to us . the objects of pleasure , glory , nay , and of sin it self , have nothing criminal in themselves , seeing we are permitted to know these objects ; the same may be said of the judgments , and discourses of the soul. nor are the first notions criminal , seeing that they are of so clear and so easy evidence , that the mind no sooner begins to exercise and use its reason , but it presently apprehends ' em . discourse is a kind of acquir'd knowledge , which will never deceive us unless the heart interpose and mingle it self with it ; for 't is an usual saying , that common sense never deceives ; to denote that man reason's well naturally . yet , by the way , 't is to be observ'd , that , among our different kinds of knowledge , ideas have more force to determine our will , than the judgments , or discourses of the mind ; this is true generally speaking : the reason of it is , because our notices , as we have already remark'd , have no force of themselves ; but borrow it all from the affections of the heart . and hence it comes to pass , that men are never very successful in perswading , unless they interpose , as it were , a mixture of sense among their reason or knowledge . now none , but a remote good , can be mingled with reasons ; for seeing you are oblig'd to use reasonings and discourses , in order to make it known , it appears , that 't is at some distance off : whereas an idea , or simple perception , partaking of the quality , and being either pleasant or unpleasant , according to the disposition of its object , makes you of it self actually feel and perceive that which discourse makes you only expect and wait for . but yet this is not the source of the evil. the irregularity proceeds from this , that spiritual ideas don't make near so great impressions upon our soul , as corporeal ideas , which enter'd in by the channel of sense ; whereas by right they should make a much greater , since the perception of our own soul ought to be more vivid and lively than that of external objects , and the experience of spiritual things should more nearly touch and affect us than the knowledge of the senses , which concern us only in outward objects . corporeal ideas seem to be design'd for no other purpose but for the good of the body , which they conduct and guide , whereas spiritual ideas ought to direct our soul , and lead it to the sources and fountains of its happiness ; so that as much as the value of our soul exceeds that of the body , so much are spiritual ideas naturally more important , than corporeal , and as they are more necessary , so ought they naturally to make a greater and more lively impression . as ideas are a kind of internal sense , being pleasant or unpleasant , according to the character of the things they represent , because they partake of the quality of their objects ; 't is no mistake to say , that they belong in some sort to the affections or sentiments of the soul , which are either corporeal , as sensations , or spiritual , as the affections of the heart ; so tho' we say the corruption of man arises from hence , that corporeal ideas make too lively and strong impressions upon the soul , yet this does not contradict our principle , that the corruption of reason proceeds from that of the heart . chap. iii. where we enquire after the manner , how the heart deceives the mind . this imposture of the heart , which deceives the mind , proceeds from voluntary inapplications , affected distractions , beloved ignorances , from errours , occasion'd by the ardent desire we have to cheat our selves , and from this inclination , which removes and alienates our mind from all that is afflictive , and firmly binds it to all that is pleasing and delightful . the first thing then , which the heart does , is to fill us with unprofitable objects , that it may distract and divert us from those , the consideration whereof would be more important and useful to us , tho' the sight of 'em seem afflictive and unpleasant . we find , among others , two ideas in our soul , which we fear and dread above all the rest ; which are the ideas of our misery and our duty ▪ the idea of our misery comprehends that of the frailty of the world , of our own mortality , our sins , the justice of god , our vices , infirmities , and of the shame , which naturally follows ' em . the idea of duty includes a thousand obligations , which are painful to such a voluptuous soul as ours , troublesome and disagreeable to an heart affected with nothing but pleasure , mortifying to pride , and intolerable to self-love . hence the most trivial occupations , the most insipid diversions , the most infructuous knowledge , the most unacceptable employments , become the object of our application or enquiry , as if they were capable of rendering us happy . nothing seems delightful but what unsettles and distracts us . any thing that passes the time away merrily and insensibly , and plunges us in the ignorance of our selves , charms and allures us . the gamester spends his whole life in a continual transport from joy to sadness , from hope to fear ; if any one should hinder him from the turbulent succession of his thoughts and various agitations , he would certainly deprive him of the whole pleasure of his life : but you need not wonder at it ; this agitation and hurry buisies and employs him , and that 's enough . he thinks himself happy , if he can but be dispenc'd with from reflecting upon his misery : his hope flatters him , even when he loses ; and his soul is always so flexible to any pleasing prospect , that when he wins , he believes he can never lose ; and when he loses , he fills himself with hopes of winning . the case is the same with the divers professions of men : good and evil follow by turns in that path , and are connected to it , as we know too well by experience ; but our soul is constant in applying its regard to nothing else , but what tickles and flatters it ; and if it chance to meet with an evil , instead of the good it expected , it forms to it self an imaginary felicity , made up purely of its own chimera's and illusions . give an ambitious man what he demands ; place him in the rank he aspir'd at , yet he 'll hardly reap any other advantage , than to be able to conceive farther hopes , and to put upon himself new cheats and impostures . we love and delight in war , not as 't is an hazardous profession , that often exposes us to danger ; or as 't is incommodious , by putting us to suffer great hardship , but because it buisies our mind and heart , by the extream variety of the objects it presents to 'em ; and in some measure answers this eternal agitation of our soul , which flies and shuns the sight or it self , and seeks after subjects for new illusions , wherewith to feed and divert it . you don't think how remarkable the illusions , and impositions of the heart are in the affairs of civil life . we first deceive and cheat our selves , and afterwards , if possible , other men. don't trust my sincerity , my honesty , nor my long experienc'd fidelity : indeed i have maxims of equity and rectitude in my mind , which i use to regard ; but the corruption of my heart makes a play-game of these general rules . to what purpose do i respect the law of justice , if i do it no farther than it stands with my pleasure and conveniency ; and if it be in the power of my heart , to perswade me of the justice , or injustice of a thing ? don't put any confidence in it ; the vertue and justice , by which i have attracted a great name , and reputation thro' the whole course of my actions , are not really in me , they only make an outward appearance , to the end that men may trust and confide in me ; whilst injustice lies in the bottom of my heart , to put reason upon action ; and absconds and hides it self , that it may catch and surprize you with more facility and ease . but the greatest mischief of it is , that one illusion breeds a great many others : for as an heart , interested to pre-occupy and prejudice the mind , to its own advantage and concern , in opposition to the truth , makes use of a multitude of probable , but false reasons , in order to support its pretences . the soul , which affects its reasons , considering 'em with pleasure , often re-collecting 'em and turning their best side outward , comes insensibly to take the degree of its own application for the degree of their evidence , and then it receives 'em as infallible maxims , makes 'em a source of prejudices , which being false , yet constantly supposed to be true , become to it a perpetual fountain of error and illusion . moreover , when in any concern we are prejudic'd against a man for our own interest and profit ; the hatred we bear to his pretension , makes us condemn all his reasons , and any that are kin to those which he imploy'd in defending his cause ; as we see the aversion we have to an enemy will make us hate even an indifferent person , if he do but any way resemble him ; and i leave any man to guess , what influence these prejudices afterwards have upon our actions and conduct . but to return to our distractions , and voluntary inapplications : i think nothing is more extraordinary , than the carriage and proceeding of democritus , who after having judg'd the affairs , and common-pleas of the abderites , for many years , with such uprightness and ability , as put the whole world in admiration , considering the meanness of this occupation , and willing to enjoy and live to himself , abandon'd humane society , and retir'd into a desart , that he might diligently follow the study of wisdom , and the knowledge of himself ; where hippocrates thinking to go and cure him of the f●lly , with which people fancy'd him cr●s'd and sick , finds him buisy'd and wholly taken up in ridiculing the extravagancies of mankind . he that dares support the view of himself , exceeds the character of an heroe . indeed our philosopher's retirement from the world made wise men esteem him , which he valu'd much more than the injudicious opinions or the vulgars : perhaps his main design , even in this , was to acquire a reputation and fame . it may be he thought the approbation of the abderites , was not considerable enough to satisfy his greedy thirst of vain glory ; if so , his solitude was not so great as men imagin'd : he left the society of the abderites meerly for the sake of better company ; and he retir'd into the wilderness with a design of being more visible , and conspicuous to the eyes of mankind . what can be less reasonable than this saying of cyneas to pyrrhus , which history relates as a very wise speech , rest without going so far : does he imagine 't is so easy a thing for a man to rest himself ; pyrrhus might more easily conquer the romans , subdue italy , sicily , and carthage , than overcome the natural repugnance of his heart to quiet and repose , which this importunate fellow advis'd him to , thinking it might hinder him from going out of the territories of himself . most of the philosophers , finding the study of man so painful and laborious , betook themselv●s to dry and barren contemplations of nature ; which charm'd 'em on one side , because they buisy'd and employ'd their mind ; and on the other , because they signaliz'd and distinguish'd 'em : for , by the way , 't is an errour to imagine , that our soul loves truth purely for its own sake . no truths are more evident and certain , than those which are obvious to the knowledge of all men ; yet none seem more indifferent . how comes this to pass ? 't is because truth , as such , seems not amiable , but only as 't is capable of distinguishing , and raising us to fame and reputation . but if the sages themselves are cully'd and impos'd upon , by the effort of their passions , it cannot be imagin'd that those , at the lower end of the world , are exempted from this voluntary darkness of the heart . every passion has a particular imposture : the passions heretofore form'd a religion exactly suited to their own humour ; namely , the pagan . indeed they could not prevail quite so much in the sun-shine of christianity : yet they endeavour it the utmost they can ; and though they have not been compleatly successful , they have very near the matter shot the mark they aim'd at : so prodigiously do they disguise the religion , which our saviour christ brought into the world , and which declares open war against the whole circle of the passions . 't is certain that every vice has its morality : there 's a morality of interest , pride , pleasure , revenge , &c. according as these views imprint their maxims in the understanding . no wonder at this , seeing that when truth appears to enlighten us , the heart rejects , and sends it away with such a kind of speech as felix did paul : go thy way now , and when i have a convenient season , i 'll send for thee : but the heart takes a course to darken the lustre and clearness of this truth ; for that it may not hear its voice , it fills it self with the noise and clamour of the world ; and to wave and divert the consideration of what 't is most highly concern'd to know , it employs it self wholly about a multitude of objects , that are utterly unprofitable , and not worth knowing . sometimes 't is forc'd to make a comparison of two objects , one whereof is the object of a lawful and reasonable desire , the other of a temptation and irregularity : it must needs side with one or t'other . reason is call'd to judge and pass sentence ; but with how great partiality does it execute this office ? where the object of duty has ten degrees of evidence , the soul will perceive scarce two ; it discerns not the rest , because a clear manifestation often requires a particular search , which it dreads , and never makes but with regret and unwillingness . on the contrary , the object of the temptation appears in its full lustre , this it turns every way , takes a distinct view of all its faces and appearances , because such a consideration as this , fixes its application with delight and pleasure ; the soul is inventive in discovering such reasons as favour and countenance its desire , because each of these reasons excites in it a sensible agreement and delight ; but on the contrary , 't is very slow and dull in apprehending those which oppose its inclination , tho' never so obvious and plain ; because 't is troubled and mortify'd at finding that , which it does not seek , and can never have a very good opinion of that , which it does not receive , but with regret and uneasiness . thus the heart breaking off , and disappointing the reflections of the mind as often as it pleases , and carrying away its thoughts to the interest of its passion , respecting meerly its own pleasure , and advantage in its comparison of things , voluntarily omitting what opposes its desires , having but languid and frozen perceptions of duty ; conceiving on the contrary with all possible attention , delight and ardour , whatsoever favours its inclination : no wonder , if it make sport , and put tricks upon the light of the mind ; and if we judge of things , not according to truth , but the biass of our own propensities . chap. iv. where we consider the mutual illusions between the heart and the mind , and how god alone destroys 'em by his grace . if the heart corrupt the mind , the mind , in like manner , fill'd with false prejudices , may be thought to corrupt the heart , by communicating its darkness , and nourishing it with its own errours . 't is easy to conceive , that in this state , the corruption of man , can't be cur'd by natural remedies : for in this continual circle of illusions and deviations , which make the mind deceive and impose upon the heart , whence can there be any light and rectitude ? if you would enlighten the reason of man , the affections presently reject the evidence you bring ; if you go to correct the exorbitance of the affections , you find you can't do it , but by shewing the soul in what errours and precipices 't is perplexed and engag'd ; which is impossible to be done , unless it be enlighten'd . thus nothing but reason can correct and reform the heart , but commerce with the heart can't enlighten the reason ; what remedy can there be found for this disorder ? rack your invention , set your wit and fancy to work ; you 'll find no other cause capable of producing this effect , but god himself , acting by his grace . if the case be so , 't is reasonable to suppose that god , who so perfectly knows the origine of our malady , begins the cure by correct●ng that faculty which is productive of all the rest . we have already said , that the first root of this disorder is grounded in this , that our imagination acts in a more vigorous and lively manner than our reason ; that is , corporeal ideas make a vivid and strong impression upon our soul , whilst spiritual ideas seem weak and languid . 't is easy to conceive , that in order to re-establish our soul , in its due state of rectitude and uprightness , 't is requisite that god should so bring it about , by his grace , that the spiritual ideas of duty , vertue , eternity , &c. may make a stronger and more lively impression than they us'd to do ; and that on the contrary , the images of the world , of pleasure , delight , and in general of sensible goods , may seem but dull , and almost imperceptible . god does the first , by fixing in the mind spiritual ideas , afterwards by rendering 'em pleasant and agreeable ; and lastly , by extending and enlarging 'em grace fixes in our mind good ideas , just as melancholly fixes sad and dismal notions in the soul ▪ let a melancholy person use his utmost endeavour , to chase from his mind horrid and afflictive ideas , they 'll still return , and haunt him wherever he goes . so those salutary and good ideas we speak of , being fix'd by grace , in vain will our corruption strive to remove 'em , they still return , present themselves again , repress and bridle concupiscence , stop its exorbitances ; nay , and sometimes prevent , even the reflections of our mind : for we see , an honest man exerts good actions , as it were by instinct , and without premeditation . because , tho' not perceiving it , he follows the ideas which grace has fix'd in his understanding . god enlarges spiritual ideas , by fixing 'em in our mind , thro' his grace ; that is , he makes us consider spiritual objects in their just proportion and natural form whence 't is to be observ'd , that the ideas of piety , having a kind of opposition to the ideas of the world , the one cannot be enlarg'd , without the others be contracted and limited . the idea of time , hides that of eternity , the idea of eternity , extreamly abbreviates and contracts that of time. as 't is the pleasure , which self-love causes us to take in considering the ideas of the world , that enlarges and fixes 'em in our imagination ; the soul , to the utmost of its power , magnifying and eternizing whatsoever is agreeable and delightful to it : so may we suppose , that grace causes the good impression , which spiritual ideas make upon us ; that is , it fixes and enlarges 'em , by accompanying 'em with a certain sense of consolation and unspeakable joy , which the scripture sometimes calls the joy of the holy ghost , and sometimes , the peace of god which ●a●seth all understanding . as the mind , apply'd by our passions to corporeal ideas , may be term'd the intellect of the mortal man ; so the mind , apply'd by grace to spiritual ideas , may justly be call'd the intellect of the immortal man. there is an extream difference betwixt these two , the one is almost continually bewilder'd in errours , the other is almost exempt from errour : for as our errours , at least those which are of dangerous consequence , have their source in the violence of the passions , and these passions cannot but be very moderate in one , who is conducted by the views of eternity , and not of temporal things ; we may judge , that he is not subject to those illusions , which commonly cheat and deceive us . the immortal man , finding himself glorious in his own nature , most happy in the state propos'd to him by religion ; and elevated far above time and the world , by nature and revelation , has no reason to shun the prospect of himself , nor fear being afflicted by considering his end. no diversion relishes with him , at least not such as pleases the worldling's palate ; for he seeks , not only the refreshment of his body , and recreation of his mind , ( in this design there would be nothing unreasonable ) but he searches for all that may buisy his thoughts , and bar him from taking a view of himself ; which appears from this , that even after repose and ease , he still reaches after farther divertisements , and is so charm'd and caress'd with the enjoyment of 'em , that he cannot be given up , and retir'd to himself , for a moment , without great anxiety and disquietude , which proceeds from hence , that the weight of what is past , which is no more in his account , but an object of trouble and regret ; and the future , which he looks upon as an object of doubt and uncertainty , combine together to crush his heart with their gravity and burthen , and plunge it into the sad reflections of an inevitable misery : but the immortal man conceives all those things as vexatious and afflictive , which are capable of diverting and carrying him away from the confines of himself ; and is fretted and troubled at those importunate veils , which intercept the sight of his own grandeur ; and at those objects , which suspend the joy he perceives in the perfect knowledge of himself . affection can't impose upon the immortal man , his passions are moderate , seeing that he cannot long enjoy and partake of those things , which bear so little proportion to the extent of his duration ; blameless and untainted , he casts his eyes on earthly things , because he consider's 'em all with indifferency . he is not pre-possest with pride : a man is not very careful to raise himself a great name in a place , where he is to sojourn but for a very short time : nor with interest ; his reason does not shew it self partial for his lucre and profit , seeing he is in view of an other interest , to free him from all other prejudices . and certainly right reason and prudence may be said to be proper to him alone ; tho' a man be cunning and ingenious to heap up riches , to conquer or govern provinces , yet if his knowledge reach no farther , he is still no better than a fool : indeed he has fram'd the edifice with a great deal of reason and dexterity , but he laid its foundation upon the sand. worldly men are wise enough in the choice of those means , which they employ to bring about the ends of their designs ; but are irrational and senseless in choosing the end which they propose . the immortal man is as wise in the choice of the end , as of the means ; and consequently exactness of mind , uprightness , reason , judgment and prudence , are proper to none but him . the gospel affords us an illustrious example , of this elevation , in the person of jesus christ ; in whom we discover , not only an immortal man , but the prince of immortality : 't is equally surprizing and admirable to find in him a god , crawling on the earth , and conversing with men ; and a man , enthron'd in the kingdom of heaven , and rais'd above the region of all temporal things . consider but the simple and plain manner , in which his disciples relate his doctrines , actions , and the divers circumstances of his life , and this will perswade you , that they had not a design to make a flattering description of their divine master : for certainly these poor men , were not sufficiently skill'd in the sublimity of manners , for successfully broaching a fictitious portraicture of him. yet must it withal be granted , that the history of our saviour , tho' compil'd without the affectation of study , and elegance of art , carries with it such a loftiness and elevation of style , as was never known before his appearance : for he 's the first that acts , and speaks like an immortal man , and teaches us to steer , and conduct our lives , by the views of eternity . he seeks not any thing that may distract , and take him off from the duties of his charge , or divert him from meditating and thinking of himself ; he spends the day in instructing the multitude , and the night in praying to god. that which men use to covet and desire , is an object of his contempt and disdain ; he 's not ambitious of any man's esteem ; nor does he eagerly follow great mens heels , with hopes of benefaction and preferment : he uses not a sordid indulgence , nor a false complaisance to any rank , or condition whatsoever . he has been said to have had the knowledge of nature , for no other end but only , that he might understand how to take emblems from it ; which he makes use of and employs to lead men to god. those are not his friends which have a temporal relation to him , but those that are related to him in god ; that is , who are truly his disciples , and do the will of his heavenly father : he measures the wisdom and folly of men , not by their craftiness and ingenuity in the things of this life , but by a dexterity and wisdom , which tends to the infinite and incorruptible good. his desires , fears , anger , thoughts , discourses , works , occupations and studies , stop no longer at the confines of time then 't is necessary , in order to separate and loosen men from it , but are all directed to eternity . and doubtless tho' the intimate commerce he has , with his eternal father , should not fill his mind with supernatural lights ; yet his own sanctity , which disengages him from holding commerce with creatures , would be sufficient to secure him from those illusions and cheats , whereby men are commonly inveigled and deceived . having now consider'd the first of our faculties , and seen that the original source of our corruption is not in the mind , we must in the next place consider the heart , which is the soul as it loves , or the seat of the affections . chap. v. where we continue to search for the sources of our corruption , by considering the motions and inclinations of the heart . as there are first principles , or notions in our mind , which are of an infallible truth and certainty , and the foundation of natural light , which is so far from deceiving , that it puts us in a way to return from our errours ; so in our heart , there are certain primary and radical affections , which are necessarily lawful : sentiments , without which the nature of man cannot subsist and which are not only exempt from all corruption in themselves , but also serve , when rightly directed , to reclaim us from our vices . such is the natural love of esteem , and of our-selves , the care of our preservation , the desire of happiness . these passions are good in themselves , ●eeing they naturally relate to the good of man : there are two sorts of 'em , the one are term'd , by the school-men , prosequutivae because they incline us to good ; the other adversativae , because they remove and avert us from evil. but yet as they tend to our advantage , by the design and intention of nature , thro' an effect of our corruption , they are perverted to be instruments of our damage and prejudice ; which happens , when false goods excite in our heart reall affections : when we are but coldly bent , towards that which deserves the whole application and study of our souls ; and on the contrary , we desire with all the ardour imaginable , such goods as deserve but a moderate and indifferent affection : for then we reverse the order of nature , change the end into the means , and the means into the end ; are rash and precipitate in our actions , err in our conduct , and a meer shadow of good makes us lose the original source of it ; and running after appearances we miss the truth . hence proceed all our vices and disorders , in enquiring after which we must spend some time , since 't is they that make the corruption of the heart . now as we search for the source of our irregularities , we must not insist upon any particular one , unless it has an influence upon all the others . 't is evident , that the root of our natural evil , consists not in a peculiar disposition of the temperament , seeing that those who are of quite contrary temperaments , are corrupted for all that : nor is interest the principle of our evil , since that has commonly something in it incompatible with pride ; neither is pride , seeing that is in some sort repugnant to interest . yet 't is certain , that there is something , wherein the vices are opposite , and something , wherein they agree : they are , in some respect opposite , seeing that one serves as a kind of remedy for the other ; and they agree in some respect , since the soul , after it has fall'n into one , has a further inclination after another , which seem'd of a quite contrary nature . this truth will appear more plainly , if we , as it were , anatomize and dissect the heart , by entering upon the consideration of all its particular passions . robbery springs from injustice , injustice from interest , interest from an excess of self-love : obstinacy is nothing but a strict adherence , which self-love make us have to our own fancies and opinions . pride is a meer drunkenness , and intoxication of self-love , which represents us to our own imagination greater and perfecter than really we are : revenge is but a desire to defend our selves against those that hate us , or to reap a kind of self-satisfaction by punishing those who have offended us . in a word , take a through survey , and consideration of all the vices , and passions of man , and you 'll find they terminate in self-love : 't is this , that gives 'em birth ; forasmuch as all the motives of vice have this foundation , that we seek for every thing which flatters and relates to this me , which is the first object of our knowledge and affections : upon this depends , either their life or death ; for when two passions violently combat , fear , for instance , and revenge , the soul retires into its own tent ; and makes use of no other counsel , but that of self-love , to know which side it ought to take ; and according as self-love judges , or not judges , revenge to be necessary , it pronounces in favour either of resentment , or moderation : so that as self-love first produc'd these two passions , so likewise it foments and causes the one to live , and continue to the prejudice of the other . now what else can we say of that passion , to which all our irregular inclinations tend , in which all the vices terminate , by whose means they both live and die , which stops and suspends their career , but that this general disorder , is undoubtedly the original fountain of all the others ; and what we call'd the primitive root of our evil and corruption ? and , which may serve to confirm us in this opinion , at the same time we perceive all the vices flattering and caressing self-love , we find all the vertues unanimously opposing it . humility debases and pulls it down ; temperance mortifies it ; liberality , as it were , robs it ; moderation discontents it ; fortitude exposes it ; magnanimity , piety and zeal sacrifice it . and indeed self-love is so essential an ingredient , of the definitions of the vices and vertues , that without it we can't have a ●ight conception , either of the one or the other . in general , vice is a preference of one-self , before other men ; and vertue seems to be a preference of others , before one-self ; i say , it seems to be so , because in effect 't is certain , that vertue is only a more noble , and rational mode of loving one-self . now here there is a seeming contradiction in our system , for on one hand self-love appears to be the principle of our irregularities and disorders ; on the other , 't is certain , that the love of our-selves , is a qualification for the discharge of our duties . corruption draws its whole force from self-love ; and god on the other side derives from it all the motives , he makes use of , to incline us to the study of our sanctification : for to what purpose , would he have made promises and threatnings , were it not with a design to interest self-love . this difficulty presently vanishes , after we suppose the same thing , touching self-love , which we have already said of the affections of the heart in general : namely , that they have something of innocent and lawful which belongs to nature , and something of vicious and irregular , which is attributed to their corruption . 't is an advantage of the french tongue , that it can distinguish betwixt l'amour propre , and l'amour de nons mêmes ; the former signifies self-love as 't is vicious and corrupted , the latter denotes this love as 't is lawful and natural . now our present enquiry being after the sources of man's corruption , our design here engages us to examine , wherein the disorder of self-love consists . this query is no less considerable for its being singular : and i dare say , that few questions in morality and religion , are more important , as i hope will appear by the following discussion . chap. vi. where we examine the faults of self-love . self-love can sin but only two ways , either in excess or direction ; its irregularity must consist either in this , that we love our selves too much , or that we take not a right method in shewing this love to our selves , or in both these faults together . self-love does not sin in excess , as appears from this , that we are permitted to love our selves , as much as we please , so it be with good and reall love : indeed to love one-self , is to desire one's good , to fear one's hurt , and to search for one's happiness . now i confess , that many times our desire and fear are too great , or we are too eagerly addicted to our pleasure , or that , which we look upon as our happiness : but you may observe , that the excess proceeds from the fault that refers to the object of your passions , and not from the too great measure of the love of our selves ; which appears from hence , that you both can , and ought to have an unlimited desire of the supream good , and a boundless fear of extream misery : and 't would be a vice for us to desire an infinite good , but with a finite and limited appetite . truly , were man oblig'd to love himself , but to a certain measure , the vacuity of his heart ought not to be infinite ; and were not the vacuity of the heart infinite , it would follow , that he was not made for the possession and enjoyment of god ; but only for the fruition of finite and limited objects : yet we are taught the contrary , both by experience and religion . nothing is more lawful and reasonable , than this insatiable desire ; which even , after the possession of worldly advantages , makes us still reach after the supream good , which no man ever found in the objects of this life . brutus , who made a particular profession of wisdom , believ'd he should not be mistaken , if he search'd for it in vertue ; but as he loved vertue for its own sake , whereas indeed it has nothing amiable and laudable but in relation to god ; guilty of a genteel and spiritual idolatry , was no less mistaken then those who sought for happiness in temporal things ; and at his death was oblig'd to acknowledge his errour , when he cry'd out : o vertue ! i own that thou art nothing but a miserable phantom . &c. wherefore this insatiable desire , of man's heart , is not evil in it self : 't was necessary men should be endu'd with this inclination , to qualify and dispose 'em for seeking after god. now what in a figurative and metaphorical idea we term an heart , that has an infinite capacity , a vacuity which cannot be fill'd by the creatures , signifies in the proper and literal notion a soul , that naturally desires an infinite good , that desires it without limits , and cannot be satisfy'd till it has obtain'd it . if then it be necessary , that the vacuity of our heart , should not be fill'd with created goods , 't is necessary that our desires should also be infinite ; which is as much as to say , that we ought to love our selves without measure ; for to love one-self , is to love one's happiness . and as we may be truly said , not properly to love the creature , when we love it infinitely , because then we place the creature upon the throne of the creatour , which is an idolatry of the mind , and most dangerous of all ; so also may we be said , not to love god as our supream good , when we love him but finitely , and conceive but moderate desires after him ; for then we debase god to the condition of the creatures , thro' an impiety of the heart , no less criminal than idolatry . whether we look upon god as our soveraign good , or represent him as a being infinitely perfect , t is certain that our application and adherence to him ought to be unlimited ; and to this end the creatour ●lac'd a kind of infinity in man's knowledge and affections , to capacitate him , in some measure , for the enjoyment of this infinite good i know very well , that our nature being finite , is not capable , exactly speaking , of forming desires intensively infinite : but tho' these desires be not infinite in this sense , yet they are so in another ; for 't is certain , that our soul desires according to the whole extent of its powers ; that if the number of spirits , necessary to the organ , could be multiply'd in infinitum , the vehemence of its desires would encrease proportionably ; and that tho' the act it self have not an infinity , yet the disposition of the heart has , which is naturally insatiable . i own , if we lov'd our selves by reason , we might conceive , that self-love would be in a limited measure in the heart : for we don't find in our mind an infinity of reasons for loving our selves : but the author of nature , whose wisdom judg'd it not requisite , that men should be philosophers , in order to take care of their preservation , thought fit that we should love our selves by sense ; which is so true , that 't is not even conceivable how we can feel delight and joy , without loving this self , which is the subject of it ; so that as there is an unlimited variety , and an infinity of degrees , in the joy we are capable of tasting , so in like manner , there is not any measure or bounds in the desire of that happiness , in the which this joy essential●●●●ters ; nor consequently , in the love of our selves , which is the principle of this desire . i also grant , that had man been made to be a rival of the deity , he would not be oblig'd to love himself without measure ; because then self-love would stand in competition , and interfere with the love of god ▪ but man naturally loves himself , with so great vehemency , meerly that he may be capable of loving god. the unmeasurable measure of self-love , and these kind of infinite desires , are the only links that tye , and unite him to god ; since , as i have already said , finite and moderate desires are capable of binding man's heart to none but the creatures , and we don 't properly love god , but only a chimaera , which we form to our selves instead of god , when our love of him exceeds not a mediocrity . and indeed , 't is a great errour to oppose self-love to divine , when 't is well regulated : for pray , what else is it , duly to love our selves , but to love god ; and to love god , but duly to love our selves ? the love of god , is the right sense of the love of our selves , and that gives it life and perfection . when self love is diverted , and carried to other objects , it no longer deserves the name of love , 't is of more dangerous consequence than the most cruel and savage hatred ; but when 't is converted towards god , it falls in , and mingles with divine love. and certainly , nothing is so easy as to demonstrate , beyond all dispute , what our enquiries have taught us in this matter . i demand , for instance , whether the blessed above , who undoubtedly love themselves neither too much nor too little , seeing that they are in a state of perfection , can love god with an infinite affection ; and yet not perceive the joy , arising from the possession of him ? i would know in the next place , whether we can feel joy and delight without loving one-self , proportionably to this perception ? why then should we trouble our selves with such vain and contradictory queries , as whether the saints love god , better than themselves ? i had as live they 'd ask me , whether they love themselves , better than themselves : for these two expressions have in reallity the same signification ; and not to love god is , in some measure , to hate one-self . to let you see , that this is but meer punning and quibling in words , we must divide the love of god into two sorts , a love of interest , and a love of pure friendship , as divines call it . i understand this latter to have no intercourse at all with self-love , according to the common notion of it ; but i would know , which of these two kinds of love you mean , when you ask me , whether the love , we ought to have of god , be not greater than that of our selves : if you understand , by the love of god , love of pure friendship , whose only object is known-perfection , i answer , that this love cannot be compar'd with the love of our selves , which is of quite another nature ; since , as i have already said , we love not our selves by reason , but sense ; and corporeal , or spiritual pleasure , naturally engages us to love our selves , even before we are capable of making reflection . but if by the love , we ought to have for god , you mean love of interest , which is ty'd to him as our supream good , you don't apprehend , that you oppose the same thing to it self ; seeing that to love one-self , and the soveraign good , is all one ; and does not make two distinct species of love , but are one and the same , consider'd under different respects , namely , in reference to its principles and its objects . it therefore appears , that the irregularity consists not in this , that we love our selves too much , seeing we are allow'd to love our selves , as much as we please , with relation to the supream good : but herein lies the evil , that we take a wrong method , in exerting this love ; that is , we love our selves with relation to false objects . self love , simply taken , is innocent and harmless : it becomes corrupted , when 't is diverted towards the creatures ; and holy , when converted and steer'd towards god. pursuant to the fore-going doctrine , we may distinguish three hearts in man ; the heart of the man , the heart of the sinner , and the heart of the faithful : the heart of the man is the soul , as it naturally loves it self ; the heart of the sinner is the soul , as it loves the world ; and the heart of the faithful is the soul , as it loves god. the natural heart is essentially included in the other two , and the natural love of our selves , which is the principle of all our affections , the mobile that actuates either grace or corruption , and receives either the love of god , or the world. the heart of man loves . the heart of the worldling loves vanity . the heart of the faithful loves the infinite , and eternal good. the first is the heart of man , the second the heart of the mortal man ; the third is the heart of the immortal man. chap. vii . where we shew , that self-love kindles all our affections , and is the general principle of our motions . i said before , that self-love is the principle of all our natural affections : for all our desires , fears and hopes , are the devoted servants , and off-spring of self-love . i confess , the affection we have for other men , sometimes causes us to desire , fear and hope : but what is the principle of this affection , but the love of our selves ? do but throughly consider , and weigh all the sources of our friendship , and you 'll find they are reduc'd to interest , gratitude , relation , sympathy , and a delicate agreement of that vertue with self-love , which makes us think , that we love it for its own sake ; whereas indeed , we love it meerly for the sake of our selves , and it wholly terminates in self-love . 't is from hence , that relation borrows all its rapture , and strength , for kindling our affections . we love our children , because they are our children . were they another man's children , they would be indifferent to us : therefore we don 't properly love them , but the relation which links us to ' em . 't is true , children don't love their parents , with the same degree of affection , as parents do their children ; tho' these two affections seem to be founded upon the same reason of relation , but this difference proceeds from another cause , children see themselves die in the person of their parents ; and parents , on the contrary , see themselves revive in the person of their children : now nature inspires us with the love of life , and hatred of death . also parents behold in their children , as it were , other selves ; but other selves subject , and dependant upon 'em : they think it an happiness to have brought 'em into the world ; they consider 'em with delight , because they consider 'em as their own workmanship : they are exceedingly pleas'd , at having sacred , and inviolable rights over ' em . this is their magistracy , royalty , and empire : but the same pride , which causes the parents to love superiority , makes the children hate dependance . nothing lays so heavy a weight upon us , as a benefit when 't is too great ; because it depresses us to too great submission : we look upon it as a delicate , but very strong chain , which links our heart , and constrains our liberty . this is the mystery of that common maxim ; blood never rises : but as there is a relation of blood , profession , religion , country , &c. the affections are infinitely diversify'd , according to these various respects : but woe be to relation if it be combated by interest : for interest will infallibly get the better : that tends to us directly , relation only by reflection . hence interest is always more strong and prevalent , than relation ; but in this , as in every thing else , particular circumstances very much alter the general proposition . what we commonly experience , that no hatred is more violent , than that which happens between those who were formerly very great friends ; is to be imputed to almost the same reason . 't is because these persons found either profit or pleasure in loving one another . this interested their self-love : but when they come to change their sentiment , the motives of love joyn themselves with the motives of hatred ; they revolt and rise up in arms , both by reason of the idea of the wrong that 's done 'em , and of the pleasures of that friendship which they renounce ; and they suffer , not only by the hatred , which is kindled , but also by the affection , which is extinguish'd ; which excellently confirms our system , and shews , that there 's no affection kindled in our heart independently from self-love . we shall be further convinc'd of the truth of this opinion , by considering , not only , that relation is a source of friendship ; but also , that our affections vary and differ , according to the degree of relation , that we have to those persons , who are the object of ' em . the quality of man , which we all bear , makes this general benevolence , which we term humanity , homo sum , humani nihilà me alienum puto . 't is certain , that if there were but only two men in the world , they would have a tender affection for each other ; but this general relation being mingled and confounded , with the infinite number of those different relations , we have one among another , it happens , that this natural affection , which it first produc'd , is lost in the rabble and throng of the passions ; which so great a variety of other objects produce in our heart . we don't see in our neighbour the quality of man , whereby he resembles us , whilst we see in him a rival , an emulator , and enemy of our welfare and prosperity ( as we are of his ; ) a proud man , who esteems nothing but himself ; who by the lustre of his qualities and accomplishments , attracts the esteem and attention of the world , and puts us in obscurity and dis-repute ; and who by his passions is continually buisy'd in circumventing us , and encroaching upon our properties : but no sooner has death uncloath'd his person of these odious relations , but we find in him that general relation which made us love him ; never thinking him a man , till he ceas'd to be a mortal , and then at last , willing to enroll him in the number of our friends , when death has retrench'd him from the society of the living . the relation of country , usually inspires men , with a kind of benevolence , whereof they are insensible whilst they dwell in their own nation ; because this relation is weakned , and too much divided , by the number of those that have a title to it ; but becomes very sensible , when two or three natives of the same country , happen to meet in a strange climate : then self-love , standing in need of some supports and consolations , and finding 'em in the person of those , whom a parallel interest , and like relation ought to inspire with the same disposition , never fails to make a perpetual attention to this relation ; unless it be prevented by a more powerful motive of its own interest . relation of profession , commonly produces more aversion , than friendship ; by the jealousy it causes men to have one of another : but that of conditions , is generally accompany'd with benevolence and love. 't is no wonder , that grandees have no great affection for ordinary people ; the reason is , because looking with the eyes of self-love , they see them at a great distance off ; they look not upon 'em as neighbours ; they are very far from perceiving this proximity and nearness , whose mind and heart are wholly concern'd about the distance , that separates and removes 'em from other men ; and who make of this object the delights of their vanity . yet must it be granted , that relation of blood , is usually more prevailing than any other : tho' it be a common saying , that a good friend is better than many parents ; and this be true in it self , yet 't is certain , that men naturally prefer their parents before their friends , and especially upon any great and important occasion : the reason of it is , because they consider their parents as necessary friends , that can by no means be dis-united from 'em ; and their friends as voluntary parents , whose affection reaches no farther than their pleasure . now tho' free and unconfin'd friendship be of greater obligation than necessary , yet 't is not regarded as such by the eyes of self-love : it may indeed inspire us with a greater degree of gratitude , but can't so much touch our interest . the barbarous constancy that appear'd in brutus , when he caus'd his children to be kill'd before his eyes , is not so dis-interested as it seems to be : the best of latin poets discloses the motive of it in these words ; vincet amor patriae , laudumque immensa cupido . but he has not dis-entangled , and laid open all the reasons of interest , which caus'd the apparent inhumanity of this roman . brutus was like other men : he lov'd himself above all things in the world ; his children were guilty of a crime , that tended indeed to rome's destruction and ruine , but much more to brutus's . if paternal affection excuses faults , self-love aggravates 'em whenever 't is directly wounded . rome undoubtedly owes the honour of brutus's exploits to the love of himself ; and his countrey accepted the sacrifice which he offer'd to the idol of his own affection ; and rather infirmity than true fortitude was the motive of his cruelty . interest is the sovereign empress of souls , we seek it in the object of all our applications ; and as there be various kinds of interest , so may we distinguish a variety of affections , which interest causes in society . an interest of pleasure , causes gallant friendship ; an interest of ambition , causes politick friendship ; an interest of pride , causes noble friendship ; an interest of avarice , causes profitable friendship . generally speaking , our only motives of loving men are either pleasure or profit ; but if these different interests happen to be all united together , to kindle our affection for a person , then we are presently his very humble servants , and stick to him as close as a burr . the vulgars , who declaim against interested friendship , understand not what they say : their mistake lies in this , because generally speaking , they know but one sort of interested friendship , which is that of avarice ; whereas there are as many kinds of interested affections as there are objects of desire . moreover they find fault with men for loving by interest , and that this is the main principle and b●ass of their affection and kindness ; not apprehending , that to love by interest is to love one-self directly ; whereas to love by any other principle is to love one-self only reflexively : they don't perceive , that men find fault with interested friendship in the heart of another , but never in their own . lastly , they think it criminal and blamable for a man to be interest●d ; not considering , that 't is disinterestedness , not interest , that ruines and destroys us . if men would offer us goods that are great enough to satisfy the desires of our soul , we should do well to love them with a love of interest ; and no one ought to blame us for preferring the motives of this interest , before those of relation , and every thing else . even gratitude it self , so highly valu'd in the world , and so much commended in morality and religion , cannot claim an exemption from this traffick of self-love : for in the main , what difference is there betwixt interest and gratitude ? no more but this , that the latter is conversant about a past good , the former about a future . gra●itu●e is nothing but a delicate return o● s●lf-love , when it finds it self oblig'd : 't is in some sort an elevation and advancement of interest . we don't love our benefactor , bec●●se he 's amiable ; gratitude , at least of it ●el● , goes not so far as that : we love him because he lov'd us . but to explain more particularly this comparison between gratitude and interest , we 'll 〈◊〉 , that the affection produc'd by gratitude is more noble , and that which is caus'd by interest is more strong and prevalent : the former respects the time past , which is no more ; whereas interest hath the future for its object , of which it would make its best advantage . gratitude loves even without hope ; but interest hopes and expects . gratitude loves the benefit for sake of the intention ; but interest loves the intention for sake of the benefit . lastly , the idea's of gratitude , having reference to the time past , are commonly rang'd among antiquated , abstract ideas , and such as have no very prevailing influence upon our soul ; whereas the ideas of interest respecting the present time , are sensible and lively , and such as more particularly import and concern us . 't is also certain , that for this very reason , there is some kind of opposition betwixt the one and the other ; because all men are as naturally ungrateful , as they are naturally interested . ingratitude is always proportion'd to interest , because the more the soul attends to the idea's of the present , so much the more it loses of that application and attention which it ought to have for what is past : and in this respect the same is to be said of dis-interestednes● as of gratitude ; namely , that it consists very often in an outward appearance , and seldom rises in the heart of man , unless interest it self give it birth , or causes him , as sometimes it falls out , to endeavour to make a sh●w of it . chap. viii . where we continue to shew , that self-love is the principle of all our affections . the lively and real perception we have of a benefit , at that very instant when 't is bestow'd upon us , never fails to produce a kind of gratitude in our heart , which mark wears out by little and little with the memory of the kindness receiv'd ; because 't is repugnant , and goes against the grain of the heart , to think often of those things which put us in a state of dependance and submission ; the case is not the same in respect of those favours we have bestow'd up●n others ; as they give us a title to the● 〈◊〉 , friendship and gratitude : and , in a 〈◊〉 , pull 'em down to ● kind of subjection 〈◊〉 ; we revolve and think of 'em with pleasure and delight . whence it comes to pass , that we are much more inclinable to love th●se that are beholding to us , than those to whom we our selves are beholding . they who think to insinuate and creep into great men's favour , by laying obligations upon 'em , are often frustrated in their design : for certainly the only way to obtain their love is for them to oblige others , and not for others to oblige them . their pride , which is encreas'd by the complaisance that men use to 'em upon the account of their greatness , applauds it self at the thoughts of having done you a benefaction : it considers with delight the obligations you owe it , and by that means inclines the heart to have a kindness for you : but 't is dangerous to do very great services , when our whole design is to insinuate into the favour of those whom we oblige . i tremble to think of this great service , said a courtier to a noble man , who told him he should never forget the obligations he ow'd him ; and he was in the right of it : great obligations do oftentimes prove great offences , and at least it always happens so then , when either we cannot or will not acknowledge ' em . shall i tell thee araspe ? he serv'd me too well , increasing my power , he has robb'd me of all . but tho' the heart has its reasons to forget benefits , yet has it others for making as if it remember'd ' em . gratitude is a vertue very highly esteem'd ; the appearances of it are fine , and attract respect ; and a heart accustom'd to traffick in outward shews of vertue , to make a commerce of vain glory , at the cost of sincerity , by seeking not what is in it self estimable , but what is valu'd by men's opinions , is diligent in affecting an appearance of gratitude , when it can by this means lay hold of the estimation of men. also gratitude is very subservient to the designs of interest ; because 't is a means of drawing new benefits· 't is a pleasure , say they , to oblige such a man , he has a sense of the kindness one do him . gratitude mounts us as it were above the benefit receiv'd , when 't is prompt , active and desirous to shew it self ; this is a fine and delicate policy of an enlighten'd self-love , for avoiding the suspicion of ingratitude ; because this vice is a mark of a sordid baseness , and as it were a forc'd homage which we do to a benefactor . ingratitude tho' it think of him with great uneasiness , being oblig'd to confess whether we will or no , that we are under his dependance , and owe him more than we wish we did . moreover 't is very natural to a man to let people see , by his carriage towards a benefactor , that he deserves the benefit . lastly , we are very glad to be deliver'd from the remorse which attends ingratitude ; which remorse is more biteing , and more natural than that which is consequent upon the violation of justice ; for tho' injustice be repugnant to reason , as well as ingratitude , yet certainly 't is more opposite to the dictates of self-love to be ungrateful , than unjust ; and doubtless that remorse is greatest which arises not only from reason , but also the love of our selves , when its laws have been transgressed . sympathy , which we observ'd to be the ●ourth source of our affections , is twofold ▪ a bodily sympathy , and a sympathy of the soul. the cause of the former is to be search'd for in the temperament , that of the latter is to be sought among the secret spring , that actuate and move our heart : and indeed 't is certain , that what we believe to be a sympathy of temperament , proceeds sometimes from the hidden principles of the heart ▪ for what reason , pray , do i hate such or such a man at first sight , tho' i have no knowledge of him ? 't is because he resembles some person , that has offended me , this resemblance affects and strikes upon my soul and excites an idea of hatred , tho' i reflect not upon it . how come i , on the contrary , to love an unknown person as soon as i see him , without informing my self either of his merit , or unworthiness ? 't is because he has some conformity or likeness either to my self , my children , friends , or in a word , to some one that i have an affection for , and without my making any distinct reflection , awakens an amour which laid dormant in my heart . you see then how much self-love is concern'd in these mysterious and hidden inclinations , which one of our poets describes in this manner : some se●ret knots , some sympathies we find , by whose agreeing tyes souls are conjoyn'd . but if after having spoken of bodily smypathies , we would make an induction of spiritual sympathies , we should find , that to love men by sympathy implies no more , but to 〈◊〉 their conformity , and likeness to 〈◊〉 : this is to enjoy the pleasure of loving 〈◊〉 selves in their person ; this charms the heart , that it can safely commend it self , without offending against modesty ; this ad●●●●age men obtain , when they seem to have 〈◊〉 great affection for certain persons , the principle of which love , is because they res●mble ' em . we don't only love those that are naturally like us , but also those that have an artificial resemblance of us ; and make it their endeavour to be our imitators . cato , as proud and austere as he was , took it not amiss that favonius imitated him : and perhaps the most stiff and uncomplaisant man in the world is so weak and flexible , as not to be quite out of conceit with this indirect method of flattering and caressing his self-love . not but a man may indeed hate those who don 't imitate him well : no person cares to be ridiculous ; 't is more eligible to be o●●●s . thus we never like those copies , ●hose ridiculousness reflects upon the original . but if you 'd know why one gallant does ●o● love another , or why one learned man 〈◊〉 not always just to another ; 't is easy to give you an answer : the reason is , because a motive of conformity does not countervail a motive of interest , and the mutual hatred of rival● is proportionable to the accomplishments which they discover in each other . the heart , as i said before , considers the profit ▪ and not the light ; and 't is not reason , but the love of our selves , that determines us in placing our affections . even our love ●f a vertuous man is not to be excepted from this rule , who notwithstanding fails not to be belov'd even by those who are not like him , for vice is forc'd to pay homage to ●his vertue ; they esteem and respect him ▪ — qui pectore magno spemq , metumque domas , vitio sublimior omni , exemptus fatis , indignantemque refellis . fortunam , dubio quem non in turbine rerum deprehendet suprema dies , sed abire paratum at plenum vita , &c. tu , cujus placido posuere in pectore sedem blandus honos hilarisque tamen cum pondere virta● , cui nec pigra quies , nec iniqua potentia , nec spes ●mproba ; sed medius per honesta & dulcia limes incorrupte fidem , nullosque experte tumultus , et secrete palam qui digeris ordine vitam , idem auri facilis contemptor & optimus idem condere divitias , opibusque immittere lucem h●c longum florens animi , morumque juventa ●acos aequare senes , & vincere praesta . stat. lib. 3. sylvar . let men examine themselves by this portraiture , and i 'm sure they cannot choose but love the original ; and upon what principles can this affection be founded , which men have naturally even for those persons , whom they are not careful to resemble . i answer , that there be very few , who have bid a final renunciation and adieu to vertue , and who don 't think , but that they shall be vertuous one time or other , tho' they are not so at present . i add , that as vice is essentially odious , so vertue is essentially amiable to self-love : the reason is , because vice is a sacrifice of other men , which we offer upon our own altars ; and vertue is a sacrifice of some pleasure , or ●●attering profit , which we o●fer to the good of other men. moreover 't is observable , that the objects which act upon our soul , have a twofold relation to self-love , certain particular correspondences which vigorously move and b●ass it ▪ such is the correspondence of interest or reciprocal friendship : for as this reason of ●oving regards us , and none but us , 't is i , that ●●d an advantage in loving this man , and 〈◊〉 me he loves , and not another : no wonder then , if this particular agreement obliges me to have a particular adherence and application to him : but besides this , there are cert●in general relations , which an object may have to our heart ; which happen , either when any one does us a kindness for the good of the whole society , whereof we are members , or when we find our selves oblig'd by the general inclination which a man appears to have towards doing good , because 't is possible we may some time or other be the object of it ; or when being accustom'd to love one certain beneficence , which is profitable to us in particular , we also come to love beneficence in general , and all those persons to whom we apply its idea : only 't is to be observ'd , that as particular agreements and relations produce lively and vigorous affections ; general agreements , as not concerning or interesting our soul , but at a distance , and a great way off , excite only a frozen and languishing friendship , which partakes much more of the purity of esteem than the ardour of affection . all the vertues , at least in this general manner , favour and countenance self-love . your finest descriptions of vertue are grounded upon the secret agreements and correspondences they have to us ▪ as may be seen from the example of these fine expressions , in that portraiture of vertue , which we just now observ'd . cui nec pigra quies nec iniqua potentia , nec spes improba — these lineaments of vertue are amiable , because they flatter and caress self-love : there be others which are rather productive of our esteem , than our love ; because they are more dis-interested : — qui pectore magno spemque metumque domas , vitio sublimior omni . vertue , when it has not these delicate agreements with self-love , is only es●imable : but we render it more amiable when we represent it as interesting our heart . how should we choose but be in love with clemency ; 't is very ready to pardon our offences : liberality , to do us good , beggar 's it self : humility never controuls , but submissively yields to our pretensions temperance respects our honour , and not our pleasure : justice defends our rights , and renders us our due : fortitude protects ; prudence conducts ; moderation spares us ; charity does good to us &c. you 'll say perhaps , what do these vertues signify to me , they do me no good ? it may be they don't benefit you at present , but were you under other circumstances , they might do you a kindness : th● suppose a disposition of doing you good , when an opportunity is offer'd ; have you not experienced , that tho' you never expect the succour or protection of a rich man , yet you can't avoid having a secret consideration and respect for him ; which proceeds , not from your mind , for that often despises the personal qualities of such a man , but arises from the love of our selves , which respects in him even the simple power of doing you a kindness . but if self-love makes you have a veneration and esteem for a person , whom you are assur'd you shall never be the better for , meerly by considering in him the bare power of doing you a good turn , is it at all to be wonder'd at , that this same principle causes you to love one , who by his vertue is dispos'd to be beneficent to you , tho' you very well know that he cannot actually exert this inclination ? say we then , that the heart has its abstractions as well as the mind ; and as this knows how to define good in general , tho' ●t can draw more to the life in our imagination any particular good : so the heart loves these general conformities and agreements of objects to it self , tho' particular ones do infinitely more affect and touch it ; and it cannot but think well of a vertuous man , by reason of these delicate relations , vertue has to self-love . this is beyond all doubt , because your love of the vertues increases proportionably to their relation and agreement to you . we have naturally a better opinion of clemency , than severity ; of liberality , than oeconomy and thriftyness ; tho' they all equally partake of the nature of vertue ; which can be for no other reason , but because our affection is not altogether dis-interested , and we love in it the secret relations it has to our selves . but the vicious and exorbitant are not to be exempted from the number of those , who are thus enamour'd with the beauty of vertue . on the contrary 't is certain , that ●p●n the very account of their being vicious , they are oblig'd to have a greater affection and opinion of vertue . humility levels , and smooths the way for pride ; and therefore 't is lov'd by an haughty spirit : liberality is diffusive , and free in giving ; and therefore can't displease an interested person : temperance does not rob you of your pleasures , and therefore must needs be agreeable to a voluptuary , who would not willingly have either rival or combatant . could one think , that the affection , which worldlings ▪ testify themselves to have for vertuous persons , should spring from so ●thy a source ; and shall i make bold to advance this paradox , that our own vices are often the causes of our loving other men's vertues : nay more than that , i dare say , that self-love bears no small part in the most pure sentiments , which religion and morality give us of god. divine love is commonly distinguish'd into three species , a love of interest , a love of gratitude , and a love of pure friendship . love of interest , according to the vulgar acceptation , falls in with self-love ▪ love of gratitude , as we before observ'd , is deriv'd from the same source with that of interest ; love of pure friendship seems to rise independently from all interest and self-love ; yet if you look narrowly into the matter , you 'll find , that it has in the bottom the very same principle : for first , 't is observable , that love of pure friendship , rises not all at once in the heart of a man , whom we instruct in points of religion . the first ●tep to sanctification is a detachment , and ●nhampering from the world ; the second is , to love god with a love of interest , by giving up our selves wholly to him , because we consider him as the soveraign good ; the third is to have a due acknowledgment and gratitude for his benefits ; the last is ●o love his intrinsick perfections ? 't is certain , that the first of these sentiments disposes and makes way for the second , the second for the third , and the third for fourth . we can't throughly consider , what a great unhappiness and misery it is , to abandon and forsake god , without desiring his communion , by motives taken from our interest . we can't love god as the principle of our joy and felicity , without a grateful acknowledgment of benefits receiv'd at his hands . 't is natural , and even necessary , that he who loves god as the supream good , and as his great and eternal benefactour , should attend with complacency and delight to the consideration of his adorable perfections ; that this meditation should excite in him joy and satisfaction , and so bring him to love god in the view of his excellencies and vertues . now all the previous dispositions to this last affection , which is the noblest of all , being taken from self-love , it follows , that neither the pure friendship , which is conversant about god , does ●se independently from it . also experience teaches us , that among the vertues of god we particularly love those , which have the nearest agreement and affinity to us . we love his clemency more than his justice ; his goodness than his jealousy ; his beneficence , than his ●mensity , &c. of which there can ●o other reason be given , but that even this pure friendship , which seems to have for ●ts proper object the divine perfections , derives its principal force from the relation of these perfections to our sel●es . were there any entirely pure friendship towards god in our heart , wholly ●empt from the commerce of self-love , it would necessarily spring from known perfection and excellency , and not from our own affections . as self-love would not produce , so neither could it destroy this friendship . yet the devils know the perfections of god without loving him ; and men before their conversion know the vertues of god , tho' it can't be said that they have for him , in that reprobate state , the affection which we term pure friendship ; and consequently there must be some other motives of this love , besides known perfection ; if light be not sufficient to kindle it , it must rise from the flame of some affection of our heart ; since affections and knowledge are the whole contents of our soul. perhaps you 'll say , that in order to capacitate a soul for conceiving this love of pure friendship , 't is not requisite that self-love should directly produce it , but only that it may not oppose and hinder it : but i say , if pure friendship arises from known perfection , and nothing else be required to produce it , the opposition of self-love is insignificant ; and as the love of our selves can't derobe god of these perfections , nor hinder our soul from knowing 'em , so neither can it obstruct the birth of this pure affection . whilst we consider god as a judge , as a terrible executioner of vengeance , and as standing ready with a thunderbolt in his hand , we may indeed admire his infinite and adorable excellencies , but can't conceive an affection for him. and 't is very certain , that could we but any ways evade even this admiration of god , we should be very cautious in applauding him with it , for in this state we regard him as our enemy , & render to him no more but what we needs must . and whence can this necessity of admiring god proceed , unless it spontaneously arise from known perfection ? if then we conceive pure friendship to have precisely the same source with admiration , that is to say , if we conceive it to have no other origine but known perfection , we may safely conclude that pure friendship will arise in our soul , beyond all possibility of any ●mpediment from self-love , as well as admiration . t will be to no purpose to make a wild and indefinite answer , that 't is the corruption of our heart , which renders us uncapable of loving god purely for his own sake , and his intrinsick perfections , whilst we suppose him not to love us . this is to run into a labyrinth of generalities , for avoiding the distinct ideas of things . for our corruption does not hinder the admiration of our soul , it being certain that the devils , who far exceed us in wickedness , admire god , tho' they are at the same time conscious of his being the object of their hatred and aversion ; so neither can this corruption hinder pure friendship , if that , as well as admiration , derives its birth from known perfection . nothing will better confirm this truth , than by seeing what 's the use of faith in religion . so long as men live in a state of ignorance , which makes 'em imagine that god looks upon 'em with indifferency and disregard , they in like manner seem to have but indifferent sentiments of the deity , such were the pagan philosophers . whilst men think they are the object of god's hatred , they detest and abhor the divinity . the romans , who had already kindled the fire of their sacrifices , to give thanks to the gods , at the false report of the recovery of germanicus , run into their temples with fury and rage ; when they hear the too true news of his death , they drag their images in the dirt , throw 'em into tiber , and signalize their grief by a specimen of impiety . all men seem to have the same inward disposition which the romans outwardly shew'd , and the violence which they ●s'd to the images , is an expression of what man would be willing to execute upon god , when he thinks him his antagonist and enemy . no sooner does the gospel resound in the world for the consolation of men ; but , as the testimoines of the divine love to mankind are every where manifested , so likewise men's ardent love of god becomes universally conspicuous , faith , which assures us of this immense charity of god , is there look'd upon as the key of our heart , and the first degree of our sanctification ; to this the scripture attributes our salvation . when faith has throughly perswaded us that we are the objects of god's love , we are sufficiently dispos'd to affect and love him. but as our affections essentially spring from self-love , our hatred and aversions proceed from the same original . we hate men by interest , when they are our competitors in the pursuit of temporal goods . we hate one that is intemperate , because he 'd rob us of our pleasures ; we can't endure an ambitious man , because he takes the upper-hand of us in preferment and honour ; nor can we love a proud man , because 〈◊〉 contemns and tramples us under feet ; nor a miser , because he hoards up the riches that might possibly come to us ; nor an unjust man , because he oppresses us . we don't only hate those who actually prejudice and injure us , but even those that have an inclination to hurt us , tho' they want fit occasions , or some impediment hinder 'em from exerting their malice . our hatred reacheth as far as a man's power of doing us an injury : for which reason power and authority are many times the incentives of aversation and ill-will ; and as there are few persons in the world but meet with some who either actually do 'em a mischief , or would at least , if it laid in their power , or were it for their interest ; it must be own'd , that secret motives of hatred do perpetually enter in our heart , and that nothing is more dangerous than the temptations to which we are expos'd on this account . indeed we are oftentimes enemies to one another when we are ignorant of it . we many times both love and hate the same person , because self-love considers him under different respects : and it happens that we really hate those , whom we think to be the objects of our best affection : and sometimes those , whom we have all the reason imaginable to love and esteem ; which appears from this , that in all their disgraces and misfortunes , there 's something that does not wholly displease us . this unjust and unnatural sentiment which the vail of pride hides from our eyes , proceeds from these two principles : namely , that we our selves are not the objects of this disgrace , ( which is a reflection that self-love instantly makes ) and that we see a man degraded and pull'd down , who in regard of his being a man , can't fail to rival us upon some account or other ; a sentiment , which is chang'd into compassion , when either death , or some irrecoverable adversity , finally exempts him from the number of those , who pretend and aim at the goods , which are the objects of our own desire . but hatred is a turbulent passion , which puts the whole body into a violent commotion , and all whose effects are so sensible and obvious , that 't is the most faithful mirrour for discerning the degree of vehemence which attends all our other affections . if you would know how much you love vain-gl●ry , it may be your heart gives you a false intimation ; do but only consider the violence of the hatred , which you conceive at one , that has offended you in point of honour ; this is the just degree and measure of it ; this mirrour is your safest guide for discovering and fathoming the bottome of your heart . we hate by interest , persons , things , and words . if seeing an abyss under our feet , we are put into horrour and consternation , 't is the image of our destruction appearing before us , that causes this trembling motion ; and reason is not so strong and prevalent as to correct and allay that fear , which a too lively idea of our own destruction exhibits to our conceit . many people can't forbear swooning when they see the shedding of man's blood : this proceeds not so much from a weakness of temperament , as an infirmity of the heart . whatsoever represents to 'em the ruines of humane nature , threatens their self-love ; and that which imbues the fancy with blood , draws a livel● picture of death in the soul , and conducts it to that inward recess by meer ●nt of conceit , where reflection shuts the doors against it . chap. ix . where we consider the most general inclinations of self-love ; and in the first place the desire of happiness . the first inclination of self-love , is a desire to be happy ▪ and i believe , that in the main , these two expressions do but signify the same thing under different ideas . for what else is it to love one-self , but to desire happiness , and to desire happiness , but to love one-self ? truly he must be a very nice subtiliser , and mincer of things that can find any difference . as therefore the desire of happiness can't be too great , and it has always been reckon'd a crime t● pursue a false , and not ardently to affect a real felicity ; it follows that we are not to be blam'd for loving our selves to excess , but for taking a wrong method in exerting this love. all men most certainly agree in the general idea , desire , and sentiment of happiness . the diversity of philosophers opinions , touching the nature of happiness , is not really so great as at first it seems to be . all their sentiments are reduc'd to epicurus's , who plac'd the essence of beatitude in pleasure ; which will appear very reasonable , provided you separate pure , noble , durable , ●ertain pleasure from sensual , which has quite opposite characters ; and you distingui●h betwixt happiness and its foundations , ●hich men have been pleas'd to confound t●gether , that they might cavil and contra●ict one another , meerly thro' a mistake in the notion of happiness : for boetius defines happiness , the absence of all evils , ●nd the possession of all goods : you must observe that his design was to define a perfect and compleat , not a defective and imperfect happiness ; and yet this is to define happiness by its foundations . the absence of evils i● necessary indeed to keep us from being miserable , but does not render us happy . the possession of goods is the foundation of our happiness , but not happiness it self ; for what would it signify to have 'em in our power , if we have not the perception and fruition of ' em ? that fool of ath●ns , who thought that all the ships which arriv'd to 〈◊〉 belong'd to him , tasted the happiness 〈◊〉 riches without possessing 'em ; and it may 〈◊〉 the reall owners of these vessel● poss●s●d 'em without any fruition or pleasure , ●eing intoxicated with their insatiable a●rice , or afflicted with disquietudes ▪ which infallibly attend the possession of temporal goods : wherefore 't is not the possession , generally speaking , but the sentiment and fruition of the goods , we are possess'd of , that constitutes our happiness . so when aristotle places happiness in the knowledge and love of the supream good , its plain that his intention was to define happiness by its foundations , otherwise he would be under a gross mistake ; for if you separate pleasure from this knowledge and love , you 'd find that something more would be requir'd to make you happy : and on the other hand , if you suppose a lively and durable pain to be conjoyn'd with this knowledge and love , you 'd see that we should certainly be miserable . the stoicks , who thought happiness consisted in wisdom , were not so senseless as to imagine , that the satisfaction , wherewith this wisdom inspir'd 'em , was to be separated from the idea of happiness : their joy proceeded from the drunkenness , and infatuation of their soul , which applauded it self at a fictitious constancy . felix , qui potuit rerum cognoscere causas , atque metus omnes & inexorabile fatum subjecit pedibus , strepitumque acherontis avari . all men in general are necessarily agreed in this principle , and i wonder the schools should set 'em at variance about it . the covetous man feeds himself meerly with hopes of enjoying his riches , and of tasting the pleasure of possessing 'em : indeed he never truly enjoys his wealth , but 't is his delight to hoard it up , and that 's his whole fruition . the ambitious man's aim , in seeking after dignities , is to be rais'd in the world above the level of his brethren ▪ and the revengeful would never make any retaliation , did he not hope to find satisfaction in vengeance . this true maxim is not opposite to the religion , and morality of jesus christ ; for he says , that he did not come to destroy , but to perfect nature . he does not oblige us to renounce the love of pleasure , but proposes to us more pure , more noble , more spiritual , more certain , and more lasting pleasures , than those which the world promises : and he defines happiness by its sources ; this is life eternal , to know thee , the only true god , and jesus christ , whom thou hast sent . and he very well knows , that happiness essentially consists in joy , and unspeakable pleasures : for 't is a feast , new wine , a river of delights , torrents of peace and joy , &c. which expressions , under the emblem of temporal pleasures , inform us of the eternal pleasures of paradise . men's idea of happiness , assuredly proceeds from a sense of pleasure . the vicious seeks after the pleasures of intemperance , vain-glory , revenge , ambition : on the other hand , the vertuous man pursues the pleasures of vertue ; namely , of moderation , beneficence , temperance , of conscience and piety . he that should pretend to strip vertue , of the sense of joy and pleasure , would certainly discourage our heart ; and tho' possibly we might esteem ; yet we should not study and labour after it . i confess , that all men don't relish the same pleasure ; some are for gross , others for delicate , others for lively , others for durable , others for sensual , others for mental , and others for cordial pleasure ; but all , without exception , are for pleasure . so say we , that all men agree in their general desire to be happy : they may renounce all their affections , but they 'll never renounce this inclination , which is the primitive source of all the others . 't is happiness that poor and rich , young and old , covetous and liberal , temperate and voluptuous do all aim at : this happiness is the pleasure which they conceive ; and from the infinite diversity of this pleasure , there arises a prodigious variety of passions and applications . the irregularity consists in this , that men would fain tast and enjoy their happiness , before they have obtain'd it : they wait not for the direction of reason , to conduct 'em to the haven of beatitude : they begin with desiring to possess it , as if they had regard to no other pleasure , but what they actually perceive . these disciples of the senses , want not tutors to instruct 'em , in the art of voluptuousness ; who tell 'em : non est , mihi crede , sapientis , dicere , vivam : sera nimis vita est crastina , vive hodie . mart. l. 1. epig. 't is no great wonder , that the most elevated genius's of the heathen world , knew no other good but the present ; and exhorted men to enjoy the delights that offer'd themselves , for fear of losing 'em by delays : but 't is very much to be wonder'd , that they , who have the knowledge of eternity , should be capable of the same extravagance . the pleasure that constitutes our happiness ▪ must have other characters . in the first place , 't is requisite it should be spiritual : can one that tasts , and enjoys bodily pleasure , be in a state of happiness , if his soul be , at the same time , fill'd with the remorse of fear and sadness ? secondly , it must be durable : momentany pleasures , are more proper for rendering us miserable , than happy ; because not only the fruition of 'em is transient , but they leave a durable regret behind ' em . and certainly duration is so essential to happiness , that i dare say , even the felicity of paradise would be inconsiderable , were it possible for it to pass away in an instant ; and that the felicity of this lower world , would be worth looking after , were it but capable of lasting to eternity : for the former , tho' it be never so great and transcendent , would be swallow'd up with the frightful and melancholy thoughts , of our going to lose the foundation of an infinite joy ; the latter would be supported by a comfortable hope , which connecting together an infinity of ages , would make up that deig●ht in the duration of these goods , which they wanted in quality . nothing is finer in speculation , than this description which a latin poet gives of temporal happiness . res non parta labore , sed relicta , non ingratus ager , focus perennis , lis nunquam , toga rara , mens quieta , vires ingenuae , salubre corpus , prudens simplicitas , pares amici , con●ictus facilis , sine arte mensa , nox non ebria , sed soluta curis ; non tristis thorus , attamen pudicus , somnus qui faciat breves vmbras , quod sis , esse velis , nihilque malis , summum nec metuas diem , nec optes . mart. l. 10. epig. but tho' this definition of happiness appear so reasonable , as it had been dictated by the oracle of wisdom her self ; yet but an indifferent knowledge of man's heart , and his natural state , would suffice to shew its faultiness in many respects . in the first place , 't is made up of such goods , as for the most part , are not in our power , res non parta labore , sed relicta , non ingratus ager , focus perennis , lis nunquam , ●ires ingenuae , salubre corpus , somnus qui faciat breves umbras . for who can give himself an estate , and cause it to descend from father , to son ; or render his field fruitful , or avoid brangles with injurious persons ? 't is not in our power to sleep securely , to have a healthy and vigorous temper of body , and yet nature it self teaches us , that happiness is in some measure in our power : for why should it have engraven , upon the heart of man , a desire to be happy , if he were uncapable of arriving to that end ? but men mistake in this point , because they don't understand a double language , which nature speaks to 'em , in this respect . for on one hand , by shewing 'em so many goods , which they naturally desire , and which are not in their power , it plainly declares to 'em that happiness is not in their own breast ; and on the other , by inspiring into 'em so natural a desire of happiness , as that they can never deface , or put it off , in what state soever they be , it teaches 'em that they are notwithstanding capable of obtaining that end. but to return to our poet , i add , that this description of happiness is not made up of goods , sufficiently noble and excellent ; certainly 't is not much above the condition of beasts , of which it may be truly said , that their goods come by succession ; that their riches are not got by labour , that the earth is fruitful to 'em , and that they fail not of cloaths agreeable to their state , made by the hand of nature ; that they want not health , strength and rest , that their simplicity is prudent , and tho' they seem uncapable of reflection , yet we see 'em most ingenious , and discreet in the sphere of those objects , which their interest obliges 'em to know ; namely , for the propagation of their species , and self-preservation , that their life is pleasant and sedate , that they live without trouble and disquietude , that their cups are not mingled with the wormwood of suspicions and jealousies , that they are not troubled with law-suits ; and , which is most of all considerable , that they neither fear nor hope for death : so that beasts come very near to the enjoyment of that happiness , which is represented to us , as the most perfect and compleat of all . strange ! what a misery then is it , that we are born capable of reason , that the quality of rational , should bar us from pretending to that of happy ; that the degree of our perfection , should make the degree of our misery ; that beasts should be happy , for not being men ; and men should be miserable because they are not beasts ! certainly this can never be true : nature is too wise in all other things , for being so imprudent in this particular ; and unless men are willing to degrade themselves , and to disparage the excellency of their nature , they must needs acknowledge a soveraign good , which may be found , and does not cheat our desires ▪ but is not to be met with in the objects of this life , which will always deceive our craving appetite . moreover , the finest strokes , in the poets description of humane felicity , are contradictory : for if a man be so far happy , as to be satisfy'd with his condition , and not to desire a better , how can he choose but fear death , which puts a fatal period to this beatitude ? and , if what it deprives us off be so trivial and inconsiderable , as that we neither desire nor fear to die , how is it possible we should be contented with that condition ? this fellow spoke at random : he thought there was nothing in these verses ; quod sis , esse velis , nihilque malis , summum nec metuas diem , nec optes . a man content with his condition , and not fearful of death , is the philosopher's stone in morality . besides , these ideas destroy one another , they annihilate the na●ure of man ; who , as we have seen before , necessarily loves himself beyond all limits : his love of happiness stays not at a mediocrity , and consequently he cannot be satisfy'd , but in the possession of an infinite good : he dreads misery above all things ; and for that reason cannot but fear death , till he is assur'd of his immortality . also this is one of the greatest defects of that happiness which men search after ; or the pleasure , which they so ardently pursue , that the foundations of it are uncertain ; it depends upon a thousand causes , which are not in your power . what reliance can you have upon the health of a body , which every thing threatens with ruine and destruction ; and what tranquillity can you build upon this , if you behold the image of its death in every outward object ; in the aliments , that nourish you , in the air which you breath , in the contagion of a sick person , whom you visit , in an insect , that stings it , and in a multitude of other secret causes , which we can neither prevent , nor avoid ? who 'll assure me of the possession of my riches ? who 'll secure me of the preservation of those friends , whom i love and delight in ? who 'll protect me and mine from the accidents that are so ordinarily incident to society . the fourth defect of this humane felicity is , that 't is not only corruptible , but also transient and fading : 't is of a much shorter duration than the term of our life . sleep , which locks up our senses , exhausts a good part of it ; nor does it last so long as this moiety of life , which we pass in reflection and awake ; for we are not continually buisy'd with tasting pleasure . nay , it subsists not so long as the presence of those objects which first give it birth ; it lasts but for the momentany passage , from privation to enjoyment . we perceive some delight indeed in the pursuit , but this joy expires with the acquisition : the greatest of temporal goods , after we have possess'd 'em , but for two days , don't very much affect and please us . this happiness seems to consist in the satisfaction of desire , which makes us not happy , either in life or death ; but only at the instant of extinction or annihilation ▪ the most excellent wisdom of nature thought fit to let us know , that worldly goods are not wholly to be neglected , seeing it has affix'd delight and joy to the acquisition of 'em : but withal it would teach us that our souls ought not to acquiesce in this enjoyment ; since we no sooner commence the perception of this pleasure , but it presently vanishes , and cheats our desire . the fifth defect of humane felicity consists in this , that our happiness has always a mixture and allay of misery . every good brings some evil at its heels : impia suo dulci , melle venena latent . ovid. l. 7. met. and i know not how it happens so , consequent calamities bear a proportion to precedent blessings . vt rebus loetis par fit mensura malorum . idem . l. 1. eleg. the last is , that this happiness does not fill the capacity of our soul , nor answer the ardent eagerness of the pursuit , so that finding an extream disproportion betwixt the good we have obtain'd , and the ardour wherewith we pursu'd it , we find our selves tantaliz'd and starv'd , as it were , in the midst of plenty . tho' self-love delights not in thinking of all those things , which may shew it the vanity of its applications , yet certainly it has a glimpse of all these defects , in the happiness it reaches at . 't is conscious , that sensual pleasure is the happiness rather of brutes , than of men : it owns , that a solid and substantial happiness , must necessarily be durable : it denies not , that a certain felicity is preferable to that , whose foundations are uncertain . it perceives , that in order to make a man happy , this transitory pleasure , which lasts no longer than the instant of acquisition , ought to be fix'd and stay'd in its career . it grants , that true felicity , should be commensurate to the appetite of our soul. wherefore right reason commands us to search for other sources of happiness : but the present delight which interests it , and seduces the understanding , by tying it rather to the inquest of pleasure , than truth , takes it off from executing that design ; it s own illusions still serve it after the old rate ; if they fail of objects , they take the place of qualities , and set up themselves for powers or habits . when man can't obtain such a temporal happiness as satisfies his reason , he makes his reason knock under , and condescend to satisfy his pleasure . the prejudic'd mind gives an extravagant , and undue character to these false goods ; and here 't is most of all admirable , to see what a prodigious ascendant the heart has over the mind . for to disguise abstract and speculative truths is no great matter , but to disguise sensible and experimental truths , is a thing that gives us a special evidence of the force of our corruption : to see this we proceed in the next place , by unfolding the most hidden mysteries of self-love . chap. x. where we consider the cheats , which self-love puts upon it self , to correct the defects , which it finds in the happiness it aims at . self-love perceiving , that worldly happiness is too gross and impure to satisfy our mind ; and that indeed , 't is not fit an happiness , enjoy'd by none but the body , should satisfy the thirst of the soul ; seeks how it may spiritualize and refine corporeal pleasures , in order to cheat and impose upon us , by making us think , that they are equally satisfactory to the soul and body : hence self-love has been pleas'd to tye , unto this gross and carnal felicity , the delicacy of sentiments ; the esteem of the mind , and sometimes even the duties of religion , by conceiving it as spiritual , glorious and sacred . for as to the first of these , who would not be amaz'd to see the prodigious number of thoughts , opinions , fictions , writings , histories , which sensual pleasure has caus'd to be invented . muster up together all the tracts , that have ever been written about morality , which is the science of living well ; and compare 'em with those , that have been made about the pleasures of intemperance , and you 'll find a great disproportion between their number . considering these actions in their natural hue , there appears in 'em a sordid baseness , which dis-heartens our pride ; namely , the vile and abject conformity they have to other animals . now what course can be taken to elevate , and render 'em worthy and becoming the grandeur of men ? why , the ready way is to spiritualize and refine 'em , to present 'em for an object of the delicateness of the mind ; make 'em a subject of fine and delightful sensations ; to make some sport of 'em to the imagination , and turn 'em agreeably to the humour , by the flourishes of eloquence and poetry : and lastly , to imploy all the faculties , and lights of the rational principle , to make the delights of a voluptuous body go down glib and pleasantly into an haughty soul. i express my self according to the vulgar prejudice , for truly speaking , the body has not in it self any perception or sensation . hence self-love has also ty'd an esteem and respect to the most shameful debasements of humane nature . pride and pleasure are two passions , which tho' they spring from the same original of self-lov● , yet for all that , there is some difference and opposition betwixt ' em . pleasure humbles , whereas pride exalts us : the former engraves us with the image of brutes , the latter with the picture of the devil . also these two passions have many a combat and duel in our heart ; but the heart can by no means approve of this conflict , being a friend and well-wisher to 'em both , and all most equally sensible of the charms of glory and pleasure : it must bestir its stumps to make a reconcilation , and to bring this about , it takes one of these methods , either it transports pleasure , if i may so speak , to the confines of pride , or pride to the region of pleasure . if it renounce sensual pleasure 't will search for a greater in the acquest of esteem ; and so pleasure is wholly indemnify'd : or , if we take a resolution to satisfy its thirst of sensual pleasure , 't will apply to it the credit of esteem ; and by this means pride is solac'd at its loss . were there but one only man of this disposition of mind , he would not easily succeed in his design ; but men unhappily meeting together , they understand one another , and having the same inclination , they willingly agree to consecrate it . this is a ragoo to pleasure , which renders it much more exquisite than the glory which men's exorbitant fancies have ty'd to it : but 't is yet better season'd , when we regard this pleasure , as an ordinance of religion . a debauch'd woman , that would make people believe in the heathen world , that she had a god for her sweet-heart , had a more sensible relish of intemperate pleasures ; and a zealot , that takes his pleasure , or executes revenge , under the shelter of some sacred pretext , tasts in pleasure a more piquant and delicious season than is pleasure it self . thus the humane felicity , of which we are speaking , may be divided into two parts , gross and sensible , which is as it were the matter of it ; and a more refin'd and delicate , which we 'll term its form. 't is certain , that as all the perceptions of joy and pleasure , which this world affords us , aggrandize and enlarge the matter of this happiness ; so all the illusions and tricks , which self-love puts upon us on this account , to make it appear either reasonable , glorious or sacred ; all the false discourses of men , who are continually speaking of the objects of their desire ; all the unhappy idea's of education , which administer infinite occasions of deceiving us in this respect , all the naughty lectures , and impious studies , a thousand prejudices , and false maxims , serve to augment and encrease the form of it , and to transplant this vain felicity , into the supream seat and escurial of our soul , which sprang up before in the meanest part of its royalty , by the occasion of sense . these are the measures , which self-love takes against the first defect , which it saw its pretended happiness ; but 't is not defective only in this : 't is likewise so much adulterated and mix'd , that it renders us rather miserable , than happy ; and in this , self-love is pleas'd to put another trick and cheat upon it self . for fearing lest our earnest attention , to the defects and emptiness of worldly goods , to their appendant misery and incommodities , might disabuse us in this matter , it diverts our consideration from whatsoever is most capable to represent that misery to our view , which attends the goods and enjoyments of this world : it finds a pretty hard tug of it ; for how should it go beyond experimental and sensible proofs ? but yet for all this it fails not of good success , by reason of men's extream desire to put a merry trick and cajole upon themselves . to understand the whole substance of this matter , you must know , that as the present , how sweet soever it appear to us , and tho' we have never so great an inclination to sacrifice all for the sake of it , yet notwithstanding seems too narrow and limited to a soul , which loves to aggrandize and extend its bounds by imagination ; it most commonly intermingles the past and future in the idea of our condition ; not the past and future as they are in reality , but such as our soul would have 'em be . our state therefore seems to us an assemblage of goods which both follow and precede us . by the remembrance of pleasures already enjoy'd , we bring back the past to present ; and by the ideas of temporal goods we hope to enjoy , we anticipate the future . if we would carry a direct and steddy view over all these differences of time , we should find in the past , what we meet with in the present ; namely , goods mingled with the bitterness and gall of a great many evils . for the good we have possess'd was not more pure and unmingled , than what we now possess ; and what we are like to possess hereafter , will not differ from what we before enjoy'd : but as the soul loves to think of nothing else , but what delights and tickles its fancy , it happens , that it retains the ideas of these goods which it formerly possess'd , because these conceptions are agreeable and pleasant ; and it forgets the ideas of the evils intermingled , because such thoughts are attended with melancholy and sadness , unless the past evil seeming good to us , because we are deliver'd from it ; for this reason also draws in our mind a delightful image : as for the future we know it only by hope ; now hope hath not evil , but good for its proper object : the past and future , one whereof is no more , and the other is not yet come , occupying a large space in our imagination , and always presenting themselves in the livery of their pleasures , and never in the mourning weeds of their misery : no wonder , if by degrees , a bright idea of happiness be form'd in our mind ; which can hardly be destroy'd by the sense of our misery . our past delights do still remain ; the applauses , which recompenc'd our merit , seem really present , because pride has drawn 'em to the life , in the tablet of our imagination : and what if we could add future advantages to present , and obtain their fortune , who are objects of our envy ? thus by a second disorder of our imagination , which hath the same source with the first , we frame to our selves an idea of those goods , which being in another man's power , are become the objects of our own desire ; an agreeable and flattering representation , because we see not the troubles which attend 'em , but only cast a glance upon their specious and glittering out-side . so that the idea of our own condition , and other men's , the pleasant images of the past , and a thousand hopes , whose object are the uncertainties of the future , continually occurring to our mind , whereas the evils of the future are perceiv'd but now and then ; no wonder if the soul get drunk with this folly , and a thousand experiences fail of reclaiming it from its errours and illusions . this blindness is sometimes so bold and daring , as to regard this felicity as built upon sure and stable foundations . this truth appears by the speech of him , whom the son of god represents feeding up himself with certain fancies of a happiness , which he was presently to be depriv'd of : my soul , said he , eat , drink and take thy ease , we have goods laid up for many years : presently he hears a terrible voice , saying to him , thou fool , this night shall thy soul be required of thee , and then whose shall all those goods be which thou hast laid up ? but lastly , man is not so blind but that he can see the end of this happiness , which so enchants and bewitches him ; he knows the world will not be a perpetual fountain of his pleasure , because it consists of corruptible objects ; and he is not ignorant , that himself shall not always be in a capacity of enjoying worldly delights , forasmuch as he is not immortal . for want of this perpetuity of sentiment and fruition which he can't obtain , he endeavours to perpetuate his memory ; and so he saves what he can from the ship-wrack of temporal things ; but yet all that he saves , does not countervail his labour : for what is man's glory after he is dead ? it is , says an ancient , a prosperous gale after a ship-wrack ; and certainly nothing is more vain , than all those means , which self-love has invented to eternize our glory . urns , tombs , pyramids , mausoleum's , theatres , temples , cities dedicated to the memory of famous personages ; poetry and eloquence , painting and engraving employ'd to preserve some ideas of their vertue , or certain lineaments of their visage , can't avoid the fate of corruptible things ; and as they are unable to perpetuate themselves , they can't be capable of eternizing their objects : this would be but to perpetuate shadows , and how should they perpetuate the sensation ? nos quoque floruimus , sed flos fuit ille caducus . i think we should not be guilty of a greater extravagance , if by the effort of our desires , we should at length be brought to doubt of our mortality , than whilst by the seduction of our heart , we search for so vain an immortality . i know indeed , that no man seriously denies himself to be subject to the fate of death ; but yet scarcely any man perhaps tells himself in earnest , that he shall die : for tho' these two terms have too true a relation , yet no one is willing to joyn 'em together ; and if we do happen to consider 'em , 't is with a design to dis-unite and part ' em . we shall be apt to consider death , without considering our selves ; or our selves without considering death : we never love to connect those ideas both together ; and certainly nothing can be imagin'd , let men think what they please of it , more extraordinary and more uneasy to the heart , than the conjunction of these two sentiments in our imagination . yet this is not all ; self-love undertakes to fix the pleasure , which rises from the acquisition of temporal goods : with this design it seeks to have a frequent enjoyment of the good it possesses , whether by thought , representing it to its mind as often , and in as lively a manner as is possible ; or by endeavouring to invent new methods of enjoining the pleasure , whereunto it is accustomed . 't was a great extravagance in caligula , to propose the making his horse consul , to have him led before the senate in consular robes , and the bundles of rods carried before him : but this extravagance , which so much grates and contradicts the mind , was a feast of delights to such an heart , as being us'd to supream power , and scarcely perceiving it now , found out a means of giving it self an air of novelty , by the singularity of its gust , and the fantasticalness of its capricio . caligula , in his folly , had the pleasure of seeing how much other men were subject to his dominion . lastly , self-love , which one would think ought to be dis-abus'd of the excessive opinion , it conceiv'd of temporal goods , when it sees what a great vacuity they leave in our heart , yet puts upon it self a further illusion : for finding that this measure of temporal goods , which it has obtain'd , can't render it happy , it pre-possesseth it self with thoughts of finding that happiness in the quantity , which it could not meet with i● the quality of these advantages . thus a rich man , who ought to have dis-abus'd himself as to the vanity of riches , by the experience he makes of 'em , feeds himself with a fancy , that he shall be happy when he has made a further augmentation of his treasures ; and as the degrees of temporal prosperity are not limited , no wonder if , in what state soever he be , he form a succession of new desires . and because our soul sees , that worldly goods are less considerable by their reality than fictitiousness , 't is so ingenious as to deceive it self in this too ; it covets the esteem of other men , and would fain be thought happy by the mind 's of the multitude , that it may hereafter make use of this esteem , to cheat and warrant it self of happiness , upon the word of those that , don't know us . oh! 't is a brave and delightful object , for a grandee to behold the covetous and interested rabble cringing at his heels , whose officiousness plainly shews what opinion they have of greatness . this perswades him , that he is not mistaken in thinking that his lofty elevation render'd him happy : and if the inward experience he has of his condition , does not suit with his conception , he suspends the sad reflections of his mind ▪ and says to himself , that doubtless so many persons who esteem him happy can't be mistaken ; and resolves to be satisfy'd with his condition , maugre all the sense and experience of his misery . i very well know , that men many times discourag'd by some danger or present misfortune , which m●kes a lively and deep impression upon their heart , dislike their own condition , and envy other men's : but this dislike is quickly over , it vanishes with the object which gave it birth , and pleasant ideas succeeding in the place of sad and unpleasant , which had struck , and as it were ▪ wounded our soul , by rushing impetuously into the mind ; then we see none but the best side of our condition , and re-assume the bent of our former designs . this is what one of the most facetious wits , of augustus's time , express'd with a great deal of plainness and elegance in one of his satyrs . qui fit maecenas , ut nemo , quam sibi sortem seu ratio dederit , seu sors objecerit , illâ contentus vivat , laudet diversa sequentes ? o fortunati mercatores , gravis annis miles ait , multo jam fractus membra labore . contra mercator , navem jactantibus austris : militia est potior : quid enim ? concurritur : horae momento cita mors venit , aut victoria laeta . agricolam laudat juris , legumque peritus , sub galli cantu consultor ubi , ostia pulsat . ille datis vadibus , qui rure extractus in vrbē est ▪ s●●os felices viventes clamat in vrbe . and certainly 't is not greatly to be wonder'd , that other men's conditions seem better than our own in the eyes of self-love , seeing that we feel the pressure of our own evils and miseries , but not of theirs ; and their enjoyments appear without any allay of unhappiness and trouble , because we see but the meer surface and out-side of their condition . but lastly , whether it be the idea of those temporal goods , which we our selves possess , or the image of other men's goods , that so advantagiously prejudices and bigots us to the esteem of worldly enjoyments ; 't is certain that our conception of 'em is very extravagant ▪ and herein men commonly place their supream good. for to do this , 't is not necessary that our mind should expresly and distinctly judge the world to be the soveraign good ; nor yet that our mouth should openly pronounce so in plain terms . man is naturally too glorious and proud to think or speak very gross and sensible absurdities ; but he loves the world so much as to say it in his heart , tho' not in his mind . but 't will not be amiss to continue our consideration of the most general inclinations of the heart , which proceed from self-love : for we shall easily know the rivulets , after we have throughly discovered the springs . chap. xi . where we continue to consider the general inclinations of self-love ; the second whereof is a desire of perfection . happiness and perfection are the two general goods which man naturally desires , but not without some dependance and subordination to each other ; for he desires not happiness for the sake of perfection , but perfection for the sake of happiness . man can't be throughly contented , whilst the idea of his imperfections is fresh in his mind . this obliges him to disguise 'em , as much as is possible , and to get rid of 'em , unless by renouncing his defects , he renounce a part of that pleasure , wherein he plac'd his happiness . indeed the mind always passing sentence in favour of the applications of the heart , oftentimes leads us into errors , by confounding vices with vertues , defects with perfections . the aethiopians count the blackest people the most beautiful , but in europe , and the other parts of the world , the whitest are esteem'd the most handsome and fine . 't is not so easy , as some may think , to decide which of 'em is in the wrong . just so stands the case with the qualities of the soul. vivacity and sprightliness , which pass in some countries for very great excellencies , are counted in others most essential imperfections . and certainly 't is a very difficult matter , to make this just discernment betwixt defects and perfections , amidst the darkness and prejudices which attend our corruption ; 't is not sufficient , that we consult publick opinion , for men oftentimes agree together to consecrate their common infirmities , and a propensity , in which they sympathize and agree , they most frequently judge to be worthy of esteem , or at least not to be rejected and despis'd . drunkenness in some countries is counted a very scandalous vice ; in others it passes for a modish infirmity , and is not thought an essential crime . wherefore 't is no hurt for men to suspend their judgment , touching what is term'd vice and vertue , perfection and imperfection , till they have had time and leisure to consult the clear and distinct views of their mind , or of religion , which is a yet shorter way to the knowledge of our real duties . now for putting us in a way to make this discernment , 't is to be observ'd , that god differs from the creature in this , that he is a being invested with all perfections : so that we may affirm him to have either formally or eminently , every good that falls under our knowledge , or deserves our esteem ; that is , he possesses these qualities and perfections , either in the highest degree , or other perfections which are equivalent to ' em . but as for the creature , it can't pretend to be endu'd with any perfections , but what belong to its species . 't is not necessary a stag should have wings , 't is enough for him that he hath swiftness for his share . birds have no use for fins , wings are sufficient to their end of flying . now in this , men are under a double failing : first , for pretending to have such perfections as are in no wise due to their species . secondly , for renouncing those which do really belong to 'em , and very well suit with their essential perfections ; for they give their body more than is its due , and deprive their soul of what it justly challenges . the former they endeavour to perpetuate and enlarge : they would fain procure it a kind of eternity , whereof 't is uncapable , and a sort of grandeur , or rather immensity , which by no means suits with its condition . but men lie under a yet greater failure , by being unwilling to enter within the confines of themselves , or to take a survey of their own nature ; falsly imagining that the quality of man includes nothing but baseness and misery ; they are not very eager in the research of those perfections which are due to this general quality , but aspire at an exemption from this common condition , by the help of those external goods , and forreign relations , which distinguish 'em in society . they leave off searching after the perfections which belong to man , and pursue those of a magistrate , an artist , a scholar , a burgess , a gentleman , a grand-seignior ; they no longer place their honour in what may perfect or adorn humane nature , and enrich the mind , this immortal essence , and lively image of the deity : but in that , which is capable of making 'em succed and excel in their profession , tho' never so mean and sordid in it self , or of putting 'em in a condition to maintain , with credit , the grandeur of that publick station , wherein the circumstances of their life have plac'd ' em . hence it appears , that men use to measure the perfection or imperfection of their qualities and endowments , meerly by the relation they have to that state wherein they suppose themselves to be , and to which self-love and pride advance 'em with a design of gaining a famous reputation . a profess'd scholar does not stand upon points of valour : and a souldier seldom concerns himself with scholarship . tell the former that he 's a man of no courage , he 'll but laugh at you ; but make the same reproach to the latter , you 'll move his choler , and put him in a rage : the reason is , because learning is no qualification for a souldier , nor valour for a scholar . but this is to be understood when self-love fixes the one in the station of a scholar , and the other in that of an heroe ; for it many times happens that a man , thro' an incentive of pride , affects to appear , what we term , omnis homo , and then the maxim changes with the supposition . it can't be express'd , how many false prejudices spring from this original . injustice , debauchery , fury , make use of this occasion to consecrate themselves . the ordinary theft , or burglary , suits not with a private man's fortune and condition , whose neck is forc'd at last to pay for his crimes ; and therefore this is counted a base and unworthy fault : but grand robberies , such as the conquest of cities , and provinces , do outwardly match and agree with the greatness of a potentate , and these therefore pass for heroick enterprizes . horrour and infamy necessarily attend the ordinary murther , which is subject to the rigour of the law , and consequently comports not with the interest of private persons , whom the laws retain and keep within the bounds of duty : but an unjust war , which includes an infinity of murthers and robberies , if happy and successful , is an object of the greatest esteem and admiration . not to say , as some have done , that injuries are consecrated by their greatness , and that excess is the glory of a crime : this opinion would be somewhat extravagant ; but yet we may safely say , that this fantastical inequality of our prejudices , touching the very same things , proceeds from an habit , we have gotten , to judge of qualities meerly by their relation to the state and condition of those that possess ' em . a woman is branded with shame and disgrace for being mis-led and abus'd , and yet he who is the author of this seduction , makes it a motive of his vanity : this prejudice is assuredly very extravagant ; yet the disorder is founded upon the maxim we have establish'd . men are thought to have a thousand topicks , whereupon to build an esteem and reputation ; all the fountains of glory lye open to their appetite . a woman is limited in this respect ; she can neither govern states , command armies , nor make a successful progress in arts and sciences , at least according to the ordinary course , and for the generality ; and the examples of the contrary are too few to lay any great stress upon : but she can be honest and modest , for which reason nothing is more honourable in a woman than chastity . also that empire of beauty , which the world esteems the glory of women , fails of adding the same honour to men , who are naturally design'd for other purposes , than to make themselves amiable , and display some skill in throwing the darts of cupid . and sometimes it happens that a vice well plac'd , passes for a great vertue ; and a vertue ill plac'd , is thought a great vice. prodigality becomes alexander very well , who being master of the world has , in his custody , the treasures of it . frugality suits very well with hannibal , who supports his armies by a miracle , when block'd up in italy on every side . even cruelty it self , which at another time would in no wise become him , agrees with the circumstances of that condition . but wisdom , prudence , honesty , fidelity , &c. being qualities which suit with all states and conditions , no wonder if the greatest part of mankind are equally concern'd about 'em : they don't endeavour to obtain these vertues as being worthy of man , but as they match and agree with their states and interests . they seek for true judgment and prudence , because 't is the reality , and not the bare appearance of these vertues , that serves their turn , and promotes their advantage ; but they usually content themselves with a meer shew of honesty , because they think that outward appearances of sincerity , are more for their ends , than the vertue it self . men have sufficient reason to hate hypocrisy , and to be angry at this imposture of vice , which seems desirous to make fools , both of god and men , by an execrable traffick of appearances , and affected out-sides : but to speak the down-right truth , hypocrisy is a vice which seems common to mankind . all men study to appear , as may be most for their advantage . 't is a mistake to imagine , that there be hypocrites or dissemblers of none but devotion ; there be hypocrites of honour , constancy , valour , liberality ; and there be more that counterfeit themselves in civil life , than who put on a vizard in the church . 't is pretty to see two fellows , that scrape acquaintance , or are going to swap wares , take each other for cullies and soft-heads ; and neither say nor do any thing but what is to carry on the design of cheating . men affect a shew of complaisance , politeness , probity , honour , meerly to be thought really endow'd with these qualities . all this assuredly proceeds from a too short view of self-love , and lest we should err , and go out of the way , 't is necessary to return from the road we went in before , to search after man , whom we desir'd to avoid ; and taking for perfection , not whatsoever distinguishes us in the world , but what suits with this natural equality of perfection and excellency , which we have in common with other men ; to consider our selves not in our selves , but god. the perfections belonging to the mortal man are very inconsiderable : but those of the immortal man are all worthy of admiration ; he need not put on the mask of hypocrisy to counterfeit himself to the eyes of mankind : he need only renounce the fallacies of his pride , the vain prejudices of the world ; and take off the veil which intercepts the prospect of himself , to find that he 's advanc'd above the sphere of admiration . even the passions of men set up for real perfections , when they have their just extent in the immortal man ; and if you narrowly observe , you 'll find that the baseness we conceive in these affections of our soul , proceeds from the too narrow limits , where unto concupiscence and self-love have confin'd 'em : give the soul liberty to take its whole flight , let it act with the full extent of its powers , and you 'll find 't is a divine sphere , that grows bigger and bigger the nearer it comes to god. chap. xii . where we treat of the general vices which flow from self-love , and first of pleasure . there are three sorts of goods , whereunto self-love is principally apply'd the full , which is of it self sensible , and this is pleasure : a second , which is desirable for its own sake , but becomes not sensible of it self , this is esteem : a third , which is neither sensible nor desirable for its own sake , and hath only ( as the schools speak ) a goodness of the means , and this is riches ; to which we must add a fourth good , which seems to include all those before-mention'd , namely , dignities ; which according to the ordinary notion men have of 'em , are a compound of pleasure , glory and support , in order to lead a commodious and agreeable life . the love of pleasure is natural , that of esteem is lawful , the desire of riches hath nothing criminal in it self ; but all these inclinations immediately commence vices , when they become head-strong , and cease to be directed by the dictates of reason . self-love apply'd to irrational pleasure , is term'd voluptuousness ; as it irregularly pursues esteem , it has the name of pride ; and when 't is conversant about riches , desiring 'em with an excessive ardour , 't is termed covetousness : lastly , self-love eagerly aspiring at dignities , beyond the measures of right reason , and the tenour of justice , is call'd ambition : but as worldly goods are reduc'd to pleasure and glory , so the most general disorders of self-love are reduc'd to voluptuousness and pride , an examination of which will be the conclusion of our present enquiries . pleasure may be consider'd , in reference either to the person , who is the subject of it , or in reference to society , or god ; for 't is undoubtedly necessary in these three respects . 't is by pleasure that the author of nature hath engag'd our soul in the preservation of the body ; we should omit to repeat the use of food , had it not an agreeable tast . 't is pleasure that puts us upon mutual commerce , whether in oeconomical or political society , since the union of men , and even the propagation of mankind , is to be ascrib'd to this sentiment . lastly , 't is the pleasure we find in loving , and being lov'd by god , in hoping for his blessings , in receiving his benefits , and in having a sense of his peace and favour , that incites us to have our conversation with him . hence it follows that pleasure is criminal , either when 't is opposite to the good of the man , who is the subject of it ; or to the good of society , or the commerce we ought to entertain with god. the imbitter'd pleasures , which for a momentany delight , cost men very durable and lasting torments , are to be rang'd in the first order . as the goodness of god manifestly appears in this , that he hath affix'd sentiments of pleasure to food , and other things which naturally relate to the preservation of the body ; so his justice becomes most sensible in the rigorous punishment and scourge of incontinence . but we ought not to look only upon that voluptuousness , which afflicts the body , as contrary to man ; the same judgment is also to be pass'd upon that which weakens or dis-composes the mind . moreover pleasure is to be thought criminal , either when it tends to destroy society , or disturb the mutual order of it . such are the pleasures which are founded upon insincerity and infidelity , which establish in society a confusion of family and children , and which are attended with suspicions , distrusts , and many times with murthers , and attempts upon the most sacred and inviolable laws of nature . lastly , that pleasure is to be esteem'd criminal , which god hath forbidden , either by his natural law , which he has given to all men , or by a positive law ; as also such pleasure as weakens , suspends or destroys our commerce with him , by too much confining and fixing us to the creatures . upon this principle 't is easy to see , what judgment ought to be made of all the different kinds of voluptuousness , and to examine all their characters . in general , as 't is a natural and fundamental truth , that the corruption of the best things is always worst , so 't is certain , that by how much more important and necessary any pleasure is to man , in the natural and regular use of it , so much more dangerous and criminal is the abuse of it . the pleasure of seeing , smelling and hearing is perhaps the least blameable of all ; because we don't destroy our being , injure any man , or offend god , generally speaking , either in beholding agreeable objects , in smelling delicious odours , or hearing melodious harmonies : i say , generally speaking , because there are infinite circumstances , which may render these pleasures criminal , tho' they seem never so innocent in themselves . a man is to be blam'd for having such an eager desire after publick spectacles , smells , or musick , as to neglect his own affairs , omit to fulfil the duties of society ; or lastly , for being taken off , by the continual use of pleasures , from the spiritual commerce which he ought to have with god ; not to mention those many dangerous pleasures which are involv'd in the first . we think many times to pursue the pleasure of sight , in our fine walks and magnificent houses ; yet all this while our bent is after the pleasure of pride and ambition , saying almost the same thing to our selves as the assyrian king did in his arrogant heart : is not this babylon , the great city which i have built by the power of my might ? 't is easy to conceive that gluttony is a more criminal pleasure than those we have been speaking of ; it destroys the health of the body , debases the mind , calling it down from those sublime and lofty contemplations , to which it naturally tends , to the sordidness of sensuality , which makes it a slave to banquets and tables , as if they were the sources of its happiness ; atque affigit humi divinae particulam aurae . but the pleasure of excess in eating , generally consider'd , is not near so criminal as drunkenness ; which not only impairs the body , and debases the mind , but dis-composes our reason , and suspends us , for some time , from the glorious character of rational creatures : a man by this dangerous pleasure , mortgages his reason , and becomes responsible for all the misdemeanours , which this deprivation may occasion him to commit ; so that as there is no vice in nature , but may possibly ensue upon this loss of our understanding , drunkenness may be said to involve and comprehend all other vices . the pleasure of love produces not quite so sensible irregularities , but yet 't is of no less dangerous consequence . love is a kind of drunkenness , and infatuation of the mind and heart of one , who gives up himself to the swinge of this passion ; this is the intoxication of the soul , as the other of the body . the former is guilty of an open extravagance , expos'd to the sight of all the world ; the latter dotes in reality , tho' he seem to have the use of his reason : also the former renounces only the use of reason ; whereas the other renounces at once both his mind and heart . notwithstanding i must own , that thus far the disorder of drunkenness is much more sensible , and perhaps , really more enormous . but when we come to consider the opposition of these two passions , to the good of society , and our conversation with god , we find irregular love to be , in some sort , more criminal than drunkenness ; because this occasions in us but a transient disorder , whereas the other is attended with a continu'd and lasting exorbitance . moreover , love is oftner the occasion of man-slaughter than wine . drunkenness is sincere and open-hearted , but the whole intrigue of love is made up of artifice and infidelity : lastly , drukenness is a short fury , which withdraws us from god to serve our passion ; but irregular love is a perpetual idolatry . self-love is not wholly confin'd to the pursuit of corporeal delights , but it has a hundred ways of mingling 'em together to highten the gust , and encrease their relish : most arts are the servants of pleasure , they are exercis'd in mixing colours to delight the eyes , odours and essences to please the smell , instruments , tunes and harmonious sounds to flatter the ear. we make voluptuous miscellanies of colours , sounds and odours ; these we make use of to raise and set off the pleasure of feasting , and this with all those other agreeable objects , we make instrumental to yet more vicious delights : and this sensual pleasure is so considerable in the eyes of men , that when they have a mind to raise themselves credit and esteem , they think there 's no fitter way for it , than to flatter the senses of their associates and visitants . they love to have rich and gaudy ornaments to please the sight , fragrant essences to flatter the smell , a fine voice and skill in musick to charm the ear. all these are the ingredients of men's esteem ; we confound pleasures with perfections , and think nothing excellent but what diverts us . tho' this pleasure seem so much the more criminal , by how much greater space it takes up in our soul , and so much more dangerous as 't is common to all mankind , yet indeed i am not of their mind , who , by subtleties and nice speculations would dispute the natural and lawful use of the creature ; and fancy that either all pleasures are equally sinful , or that none of 'em can be tasted without a crime , unless we have at the same moment an explicit intention of referring 'em to the glory of god. this opinion is extravagant , there being infinite occasions of taking honest and innocent divertisements , tho' we find no positive relation they have to the glory of god. it therefore suffices , ●hat we use 'em with gratitude and thankfulness to the creatour , and not desire to spiritualize and consecrate those things which are not capable of such a refinement . chap. xiii . where we continue our consideration of the divers characters of pleasure . the generality of men acknowledge but one kind of voluptuousness , which is that of the senses ; they reduce all to bodily intemperance , and don 't see that in the heart of man there are as many different sorts of voluptuousness , as there are varieties of delight for it to abuse ; and as great diversity of delights as there are passions , which move and agitate our soul. covetousness , which seems willing to deprive it self of the most innocent pleasures , and to adopt in their place none but labour , fatigues , disquietudes and fears , fails not of its pleasure for all that , which retrieves the loss of that sweetness it renounces . populus me sibilat , says the miser describ'd by horace , at ego mihi plaudo ipse domi , dum nummos contemplor in arcâ . the power of enjoying temporal goods is the same to him , that the actual enjoyment is to other men. but as some passions are more criminal than others , there 's a kind of spiritual pleasure , which is particularly dangerous . it may be reduc'd to three species ; namely , the pleasure of hatred and revenge , of pride and ambition , of incredulity and impiety . pride takes a delight in appropriating to us those goods which are none of our own , or such qualities as are in us , but are not properly ours ; or a glory which ought to be ascrib'd to god , and not our selves . as the soul resents a kind of grief at being stript of its honour , to cloath and adorn another , which causes the secret repugnancies it has to humility , so it finds a very sensible pleasure in derobing others of this glory , to cover and set off it self with their feathers . we may very well wonder , what pleasure the romans could find in the bloody pastime of the circus , to see the gladiators kill and mangle one another , to make them sport and recreation : this barbarous delight may be reckon'd a pleasure of ambition and vain-glory : the thoughts that these combatants were slaves , made the romans forget 'em to be men. this was a flattery to ambition , letting 'em see that the men were made for no other purpose , but their recreation and divertisement . there 's a pleasure of hatred and revenge which consists in the joy we perceive at other men's misfortunes . this is an hideous pleasure , which is nourish'd by our neighbours tears : yet if you look closely into the matter , you 'll find 't is most agreeable to the palate of worldly men. this pleasure is proportion'd to the degree of that hatred which gave it birth . hence a poet of our age , who had a competent knowlede of man's heart , expresses the excess of hatred , by the excess of pleasure : should clouds disgorge their flames upon this place , and thunder to the ground these buildings rase ; should thy proud laurels into ashes wast , and all the roman stock new breathe their last ; i cou'd endure these objects in my fight , cause 'em my self , and dye ev'n with delight . incredulity fortifies it self with the pleasure of all the other passions which attack religion , and are delighted with upholding such doubts as favour the interest of their disorder ; and impiety , which seems to do evil for evil's sake , and without any further advantage , yet has its secret pleasures , which are so much the more dangerous , the more the soul hides 'em from it self at that time , when it most exquisitely tasts ' em . it often happens , that an interest of vanity , makes us irreverent to the supream being . we wou'd fain seem formidable to men , by seeming to have no fear of god : to menace and threaten the earth , we blaspheme heaven . but yet that is not the principal ingredient of impiety : man naturally hates god , because he hates the dependance which submits him to his dominion , and the law which restrains his desires . this abhorrence of the deity lies hid in the bottom of man's heart , or infirmity and fear many times conceal it from the eyes of reason : this inward aversion perceives a secret pleasure at any thing that dares and affronts god ; men love those flights of wit which scandalize the divinity . victrix causa diis placuit , sed victa catoni . il dédaigne de voir le ciel qui le trahit . he scorns to see the heaven , which betrays him . this seem'd brave and great , because it was impious . i am inclinable to their opinion , who hold that fear is the original source of superstition , provided we join hatred and fear together , as they are often found in the heart of man ; it being hard for us not to have some hatred and aversion at that which we very much fear and dread . 't is certain , that superstition would not be so common in the world ( for ordinarily 't is made up of an inhumane extravagance ) did not pleasure inveigle men to that which reason forbids ; and this pleasure consists in an inward satisfaction , at seeing the deity abus'd and degraded . the pagans did not only meet with a pleasure of pride , in raising men to the order of gods , but also a pleasure of hatred and impiety , in debasing the gods to the condition of men ; and it may be they were not so much delighted with reading those fables of their poets , which related the apotheoses of men , as those which feign'd the wounds and defeats of the gods , by humane arms. so that whoever sounds the depth of our heart will find , that superstition and profaneness are not so opposite as men commonly imagine ; and that they are united in this secret hatred of god , which follows the state of our corruption , and which nothing can cure but grace . as pride and hatred are united to form that vast pleasure , which superstition aims at , and the delight we find in impiety ; so also they combine to make the pleasure of malignity , slander and calumny . here we find a pleasure of vain-glory : for we many times dispraise other men , with a design indirectly to commend our our selves . any man in the world would openly praise himself , if he dar'd be so bold ; but fearing least a breach of modesty might make a blemish in his escutcheon , he 's obliged to go a by-way to work , to use cunning and artifice in displaying his merit to the eyes of mankind , so as not to attract the reproach of too great vanity : he dares not commend himself in plain terms , but hopes that by speaking of others , he shall give an indirect description of himself ; that by making a shew of horrour and detestation of an evil action , he shall testify how much his vertue removes him from the like fault ▪ and that the more he blames the vices o● others , the greater evidence will he give of his own exemption from 'em , and make people think him endu'd with the opposite vertues . a dull and unpolitick self-love draws this discourse , saying , as for my part , tho' i have very great defects , yet may i boast that i have not this : but an ingenious and prudent self-love knows better how to manage its modesty , and many times hides its contempt , but much more the design it has in contemning . but besides this interest of pride , which makes us delighted in despising other men , there 's also an interest of hatred , which creates in us the like disposition . we look upon other men as our enemies , because we regard 'em as competitors in the pursuit of temporal enjoyments : you 'll always be pleas'd at seeing 'em degraded , whilst you think 'em in a condition to rival you in any thing : but no sooner does this opposition cease , but there 's also an end of that pleasure you conceiv'd in their debasement ; hence it happens that slander has for its object , not the dead , but the living . after this 't is easy to judge , that the pleasure of conversation , is not so innocent as men commonly fancy . indifferent things are tedious to us ; those which concern and nearly relate to us , excite a pleasure either of pride , hatred , impiety , ambition , or some other passion no less criminal . as there is a pleasure of conversation , there is also a pleasure of thoughts , which proceeds from the same source with the former : it arises from this , that our heart , being prepossess'd with certain passions , can't enjoy it self , but when it thinks upon certain objects ; and therefore suspends all our other thoughts and reflections . such is the pleasure of a lover , who forgets every thing else to think of the object of his love ; he perceives a sort of delight in his amorous contemplations , ( which is destroy'd by passion ) because the pleasure of thought yields to that of sense . men commonly imagine , that the usual distractions and wanderings of those that pray to god , or exercise any other duties of religion , are the least of faults ; but if they enquire into the cause of 'em , they 'll change their opinion : for indeed these proceed meerly from the too great pleasure , which the ideas of temporal things excite in our minds ; and that , as i may so speak , we desire to retain those worldly objects by the pleasure of thinking , which escape our reach thro' the suspension of our sensual delights . we every where seek for pleasure , just as bees for those flowers which afford 'em nourishment ; and as they many times find what they search for in foul and moorish places , so it frequently happens , that we perceive a kind of pleasure in affairs , dangers ▪ labours , and sometimes even in affliction ▪ if it be not very great . there 's a pleasure which might justly be term'd , the pleasure of complaints and tears : we take delight in lamenting the death of illustrious persons the glory of those , who are bewail'd , signalizing , in some sort , even those who bewai●● ' em . we take a pleasure to prolong and eternize our sorrow : we think to give a specimen of the constancy of our soul , by an inconsolable affliction . lastly , we are very glad to make an appearance of the greatness of our loss , thinking to engage the compassion of others to reflect upon our own worth. in the last place , we perceive a sort of pleasure even in idleness , which oftentimes causes us to renounce all the rest . it proceeds from a certain effeminacy and softness , which makes us hate even the least pain and incommodity : for our whole business being the search of pleasure , we accustom our selves to think , love , desire , speak and act with pleasure ; to seek for such company as delights us , and to avoid all manner of disagreeable occupations . hence the least inconveniency puts us in despair , it being contrary to this prevailing habit , and suspending the perception of so many different pleasures , the thoughts whereof are always present to our mind . wherefore we must not think to find stedfastness and constancy in voluptuous souls : pride indeed may cause 'em to affect a sort of hardiness , to support disgraces and calamities , but certainly they never put on a real fortitude till they are freed from the charming idea's of pleasure . bodily pleasure is more sensible than spiritual , yet this appears more criminal than that : for the pleasure of pride is sacrilegious , which appropriates to it self the honour belonging to god ; the pleasure of hatred is barbarous and blood-thirsty , which is delighted in nothing but desolation and tears ; and the pleasure of incredulity and superstition is , as we before shew'd , full of impiety and wickedness , which is nourished and upheld by any thing that seems to deba●e or annihilate the deity . this shews us , in the first place , that pleasure is as universal as our corruption , it being certain , that they who are abandon'd to one sort of pleasure , seldom fail to enslave themselves to another . it signifies but little , for instance , to make great scruples about the use of sensual pleasures , when we are given up to that of the mind , which is far more criminal and dangerous . secondly , we may reasonably conclude , that 't is impossible to cure one-self of this vice , by motives purely temporal . for when you allege to a voluptuous man , the considerations of honour and decorum , of his interest and establishment in the world , you may perhaps so far work upon him , as to oblige him to prefer the pleasures of pride and ambition before sensual pleasure ; but this will but transport him from one vice to another . if you 'd find such motives as are capable of withdrawing him from all kinds of pleasure , you must put the case to him of forsaking all worldly delights , if need be ; and to this end , set him upon making this reflection , that himself shall last to eternity , and those pleasures but for a moment . indeed upon the principles of a mortal and perishing man , the cause of pleasure seems just and reasonable ; for 't is natural to one that is not to be very long in a condition of enjoying the sweetness of pleasure , to seek and pursue it , so long as he has an opportunity : this piece of morality is prettily express'd by horace : vitae summa brevis spem nos vetat inchoare longam . were all man's hopes and pretensions confin'd to the short duration of this life , there would be truth and reason in these maxims : but being destin'd to live after death , the light of nature teaches us , that he ought in like manner to aspire at those eternal delights , whereof religion so happily informs him . to this i add , that the immortal man , or as i have already describ'd him , he who believes he is eternal , and acts according to this principle , easily renounces the allurements of pleasure , thro' his desire of an endless and unlimited happiness . 't is impossible he should become a slave to sensual delight , which he knows the author of nature imploy'd purely as a motive to engage us in the preservation or propagation of the body . he 's as far from placing his supream felicity in the pleasure of being applauded and extoll'd by a society of mortals , as any man in his right senses would be from placing his glory in the praise and commendation of one that 's to see him but for a moment . he is not affected with the pleasure of revenge ; he 'll hardly look upon those persons as enemies , who do him but a temporal prejudice . he patiently supports the short d●pendances of this life , and for the same reason tasts not any criminal pleasure , in being a superiour , regarding his condition as a provisional and transitory state , which scarcely deserves his care and attention . in a word , the immortal man has no passions but what are very moderate about 〈◊〉 objects of this life , and as his pleasure in the world , is proportion'd to the degree of his application to these objects ; 't is easy to conceive , that he finds himself situated above the sphere of voluptuousness ; in which certainly he cannot be said to lose any thing , being advantagiously indemnify'd by the commerce of love , gratitude , zeal , joy and consolation , which he holds with god , who by the sentiment of his holy and unspeakable delights , raises him above the melancholly scene of our sad and intoxicated pleasure . wherefore man does not escape the fond embraces of pleasure , as 't is usually fancy'd , either by pride , interest , revenge or ambition ; he that shuts himself up in the narrow limits of this life , will be voluptuous , do what he can . let the pagan philosophers tell us as many fine precepts of vertue , and prescribe as many remedies as they please against intemperance , we 'll indeed admire their maxims , because of the secret relation they have to our natural dignity , of which we have a confus'd and imperfect knowlege : but shall never find our selves any farther dispos'd to practice 'em , than as we are convinc'd of our eternity . chap. xiv . wherein we treat of the general disorders of self-love , and particularly of pride . pleasure and glory are the two general goods , which give a season and relish to all the rest : they are , as it were , the spirit and salt of all the others , differing in this , as we before observ'd , that pleasure becomes amiable and desirable purely for its own sake , whereas glory is perceiv'd meerly upon the account of that pleasure which attends it . but tho' glory be perceiv'd only by means of that pleasure , wherewith 't is accompany'd , yet may it still be said in some sense to be desirable for its own sake ; at least it must be certainly acknowledg'd that 't is no easy matter to find out the primitive and ancient reason , upon which our love of esteem is founded . this is no satisfactory solution , to say , that we desire esteem because of its appendant pleasure : for this pleasure being a pleasure of reflection , the difficulty is not so easily ended , since it still remains to know why this esteem , which is something forreign and remote in respect of us , should cause our satisfaction ? nor is it more to the purpose , to alledge the utility and profit of glory , for tho' the esteem and repute , we acquire , may serve to make us succeed in our designs , and procure us divers advantages in society , yet there are circumstances , under which this supposition will not hold good . what prospect of advantage could mutius , leonidas , codrus , curtius , and all those other heroes propose to themselves , who laid down their lives in the field , and pursuit of honour ? what advantage could they see in sacrificing their goods and themselves upon the altar of pride ? thro' what principle of interest do those indian women , who burn themselves in the funeral pile of their deceas'd husbands , seek even in despight of laws and remonstrances , for an esteem which they survive ? a certain person hath said upon this subject , that self-love delights to foster and cherish an idea of our perfections , which is , as it were , its domestick idol , being unable to endure any thing that opposes this idea , as contempt and injuries ; and on the other hand , passionately searching after all that flatters and magnifies it , as esteem and commendations . according to this principle the advantage of glory would consist in this , that the esteem which others have for us , confirms the good opinion we have of our selves : but that this is not the principal source of the love of esteem and honour , appears from hence , that men for the generality make more account of the apparent merit which they obtain by the esteem of others , than of the real merit which attracts the esteem of themselves ; or , if you will , that they had rather have those faults which men esteem and value , than such good qualities as are not priz'd in the eyes of the world ; and that moreover there are multitudes of persons , that seek to make themselves considerable and valu'd by such accomplishments and qualities , as they very well know they are not endu'd with , which destroys the opinion , that they have recourse to an outward and forreign esteem , to confirm the good sentiments they have of themselves . 't is equally groundless to imagine , that we desire esteem meerly for this reason , that we may be distinguish'd and rais'd above the common rank ; for this is to explain the cause by the effect . we don't seek for esteem , that we may distinguish our selves , but we distinguish our selves , because we would be esteem'd , by departing from the multitude , and leaving the dungeon of our former obscurity . lastly , the love of esteem in its general idea , can't be said to proceed from this idolatry of self-love , which aims at being eternal and immense like god , exhibiting to us an imaginary eternity in the memories of men , to save us from the shipwrack of time , and maugre its consuming malignity to perpetuate our name ; and trying to enlarge our dimensions , and extend 'em to the utmost limits of the world , by buisying the minds of men with the consideration of our actions and grandeur . if that were the only source of the love of esteem and honour , 't would follow , that we cou'd not innocently desire the esteem of other men , nor consequently be blamable for dreading infamy and disgrace , which is contrary to reason . tho' we search ne're so long for the springs of this inclination , i 'm perswaded , that the reason of it will no where else be discover'd , but in the wisdom of the creatour . for as god imploys the use of pleasure , in order to preserve and propagate our body , to unite us together , and make us sensible of the good and preservation of society , wherein we are plac'd , so there 's no doubt , but his wisdom makes use of the love of esteem , to defend us from the debasements of pleasure , and put us upon exerting honest and laudable actions ( which so well agree with the dignity of our nature ) and at the same time to unite us more conveniently one with another . this pre-caution would not have been necessary , had humane reason acted only by it self , and independently from sense : for then this reason would be able , not only to shew us what is honest , but also to prefer it before what is pleasant : but because this reason is partial , and many times judges in favour of pleasure , tying honour and decorum to that which delights us ; the wisdom of the creatour thought fit to give us for the arbitrator of our actions , not only our own reason , which suffers it self to be corrupted and brib'd by the softness of pleasure , but also the reason of other men , which is not so easily seduc'd . wherefore , because the author of nature was so pleas'd , that other men's reason should be in some sort our law and judge as to moral honesty , and the decorums of reasonable nature : upon this very account he form'd us with a natural desire of raising an esteem of our selves in the minds of others ; a desire , which assuredly precedes the reflections of our mind . for tho' the utility , pleasure and desire of finding confirmations of the opinion we have of our selves , &c. may be capable of satisfying the love of esteem , yet we have shewn , that they are not the cause of it . and here we might distinguish three worlds , which the wisdom of the creatour has founded upon three natural inclinations : the animal , the rational , and the religious world. the first is a society of persons united by sense , the second of persons united by esteem , the third of persons united by natural religion . the first has for its principle the love of pleasure , the second the love of esteem , the third conscience . all these three principles are natural , and the grounds of 'em is not elsewhere to be search'd for , than in the wisdom of the creatour . the first of these worlds relates to the second , the second to the third , and the third to the last . wherefore these things are thus subordinated to each other , esteem regulates the love of pleasure , and religion ought to regulate the love of esteem ; and this subordination is no less natural than these inclinations . the love of pleasure may truly be attributed to nature : but the irregularities of voluptuousness are to be reckon'd to another account . the love of esteem may be said to be natural ; but yet we are not to suppose , that the extravagancies and enormities of pride arise from the womb of nature . to this we may ascribe the fear of god , and the love of vertue : but we ought not to give it an appennage of all those superstitions , which men have been pleas'd to ingraft upon the principles of nature ; and consequently 't is necessary , that the love of pleasure , of esteem , and conscience , should have their natural law , rules and limits : but 't will not be amiss to insist upon the love of esteem . chap. xv. where we examine all those irregularities , which are the ingredients of pride . it seems , that hitherto we have not had a very perfect knowledge of pride , and doubtless the reason was , because we have not throughly distinguish'd its several parts , nor with sufficient attention examin'd all its characters . pride in general may be reduc'd to five principal branches : namely , to the love of esteem , to presumption , vanity , ambition , and haughtiness . for tho' men are wont to confound these terms , and use 'em indifferently to signify the same thing ; 't is certain that these expressions have somewhat different significations . the love of esteem is natural and lawful in it self , as we before observ'd ; but 't is vicious and disorderly when it rises to excess : this is the most general irregularity of pride , for when our desire of esteem is excessive , 't is natural to romage in our selves for some estimable qualities , and finding we have none , our imagination presents us with some in complaisance to the inclinations of the heart , from whence arises presumption . moreover this immoderate love of esteem makes us value our selves upon any endowment , whether good or bad , and for want of real sources of glory , to aim at an esteem upon the account of those things which are in no wise estimable , unless in our own fancy ; this is properly our vanity . for this expression originally signifies the emptiness of those objects , wherein we erroneously seek for esteem , and which are naughty sources of vain-glory. from this excessive love of esteem arises the desire we have to raise our selves above other men , having a perswasion , that we can't attract a publick esteem and consideration , whilst we are confounded with the vulgar rabble ; and this produces ambition . lastly , the desire we have to make a great show , by distinguishing our selves from the common rank , makes us despise other men , seeking all possible means to degrade and pull 'em down , that we may stand upon their heads . all the irregularities of pride being reduc'd to the excessive love of esteem as their first and original principle , we can't use too much diligence in considering this latter . the two general faults of this inclination are excess and irregularity ; the first consists in this , that we love esteem too much : the second , that we love false esteem as well as true . in order to understand what is the excess of th● love of esteem , we must consider the design of god in placing this inclination in our heart . he gave it to us for the preservation of the body , the good of society , and the exercise of vertue . i say , for the preservation of the body , seeing that the love of esteem defends us from those extravagances of corporeal pleasure , which would presently tend to our destruction and death : for who doubts , that the desire of raising an esteem of our selves , is a powerful motive to stave us off from that excess of debauchery and sensuality , to which we are drag'd by the love of pleasure , and which is of so fatal consequence even to our body . he plac'd in us this inclination for the good of sciety ; for 't is this desire to obtain an esteem in the world , that renders us affable and complaisant , obliging and civil ; that makes us love decency and sweetness of conversation . and yet all this while , who does not know , that the finest arts , the most lofty sciences , the wisest governments , the most just establishments , in general , most that is admirable in reasonable society , proceeds from this natural desire of glory ? let us not fancy , that our own corruption and concupiscence brought this excellent benefit to mankind ; doubtless the wise instructions of the author of nature had the chiefest hand in this matter . lastly , 't is certain , that the design of god was to steer and incline us to honest and laudable actions , by giving us for the judge of our conduct , not only our own reason , which is oftentimes brib'd by the enticements of pleasure ; but also the reason of other men , who are not so partial in our favour as we our selves . indeed god may be consider'd either as the author of society , or religion . as the author of society , he thought fit men should enter into mutual commerce , during some time ; and with this intent he endow'd 'em with such inclinations as were necessary to the good and preservation of society . among these are to be reckon'd the love of pleasure , and the desire of esteem : this latter is the spring of humane vertues , which ought not to be so much cry'd down , as usually they are , for if they are not inservient to eternal salvation , yet are they design'd for the good of temporal society ; they proceed from the intention of the author of nature ; they are a part of his model and platform ; love of esteem being the means he makes use of to perfect society , as the love of pleasure is design'd to found it . as for religion , that has more lofty views ; for it undertakes to direct men to the eternal and infinite good. hence it follows , that the love of esteem is excessive : first , when it tends to destroy the body , instead of preserving it ; secondly , when it disturbs the good and order of society , instead of maintaining and supporting it ; thirdly , when it causes us to violate the precepts of vertue , instead of putting us upon the practice of ' em . we find a pat example of the first of these in the fury of duels : that , in my opinion , is a very extravagant point of honour , which would have us love glory , and yet despise life , which is the main foundation , and partly the end of it , as we have already seen . what will men's esteem signify to me , when i am not in being to enjoy it ? without life this honour is nothing . life is something , even without this honour , and god himself thought fit to let us know by his conduct , that the former is more estimable than the latter ; for he incites us to the love of honour , but by one bare motive of glory , and makes us in love with life , by pleasure and glory too . but if it be answer'd , that 't is not so much the love of honour and esteem , as fear of contempt and shame , that makes a man expose himself to revenge an affront ; and that 't is natural to a man of honour to be unable to live under the pressure of infamy : this reply is not satisfactory , because as 't is a weakness not to be able to endure grief , 't is no less one to be unable to suffer an unjust and groundless contempt . in the bottom we find the love of esteem , as to this example , to be irregular in every respect . for this is to love esteem too much , to love false esteem , and that too more than life , and consequently more than the preservation of the body , than society , which is depriv'd of one or many members by the fury of those infamous combats : and lastly , more than vertue ; since 't is to love it more than humanity , justice , charity and moderation . i know when the case is put to spend one's blood for the good of society , and the service of the prince , who is its representative , and has its rights and properties deputed into his hands , a man ought not to make the least resistance , or scruple to expose his life ; but then 't is vertue , and not esteem , that he prefers before life : he pursues the design of the author of nature , conforms himself to his model and will ; since he that made us has plac'd us in a state of subordination and dependance . all the irregularity proceeds from this , that men have not a competent knowlege of honour , and love it blindfold ; they have only a confus'd notion of it , which education , examples , and the judgment of other men do incessantly change . honour , in its ordinary idea , includes three things ; 't is a sentiment of one's excellency , a love of duty , and a desire to be esteem'd . a man of honour should be sensible of vertue and merit , and consequently be grated and offended at any outward contempt or disrespect . he should so far love his duties , as even to expose himself to the greatest dangers , rather than fail of observing 'em ; and he ought to love the esteem of rational persons , and make it his endeavour to deserve it . this general idea is just and true , but the application , men make of it , is ordinarily false ; for they attend not sufficiently to their real merit , which is far greater than they imagine , in not having an idea of their duties , which are of much larger extent than they suppose , and being unable to discern false esteem , from true , which is the thing to which they ought to aspire . nevertheless 't is probable , that men , even in their irregularities , have a sort of confus'd sentiment of their natural dignity , which joyning it self with their false prejudices of esteem , and worldly glory , causes that impatience , or rather fury , at receiving abuses and affronts . would one , whose merit reaches no higher than that of a mortal and dying man , resent so great horrour in debasement ? and would he be so excessively vex'd at being reduc'd , even to that nothing , which surrounds him on every side ? no certainly , there 's an instinct in man , which continually puts him in mind of his condition , and renders him sensible of all that opposes the idea of his perfections . but 't is certain , that this glory to which we aspire , includes many different sentiments , which are the constituent parts of it . we may distinguish four : namely , esteem , consideration , respect , and admiration . esteem is a tribute we pay to a man's proper qualities , and personal merit ; consideration has for its object , not only the merit of a person , but also his external accomplishments , as birth , riches , power , credit , reputation ; and in general all those advantages , which make the difference of conditions , and distinction of persons in society . respect is nothing else but an high consideration ; and admiration is no more but a great esteem . the finest , or at least the most proper glory , consists in esteem and admiration : but the most sensible and conspicuous glory , consists in consideration and respect ; the reason of it is , because all the world are not capable of discerning a worthy and deserving man , from an unworthy ; whereas every one can distinguish a great lord , from a private man. 't is certain , that every man which wears a head , may justly demand this sentiment of us , when we consider his excellence , and natural dignity . we owe esteem and admiration to those perfections which god has pleas'd to endow a man with . we owe consideration and respect to the rank and station he has in the world : but this original glory of man has been darken'd , and almost defac'd by sin ; and here we can't without surprize and amazement consider the prodigious depravation and irregularity of corrupted man ; see his pride , as it were , springing up from the ruines of his glory , and his humility ending , where his real vileness begins . 't is somewhat strange , to see men complementing and praising one another , whilst they equally deserve an eternal shame and reproach : but we need not wonder at it , god being willing to preserve society , even after the corruption of man , was not oblig'd to deprive us of this natural inclination towards publick esteem , which makes , as we said before , the perfection of civil conversation . the example of those philosophers is not to be minded , whom we have seen despise men's esteem to such a degree , as even to count themselves unhappy if they chanc'd to attract it . it may be , these heroes in humility did not really despise glory , but only made an appearance of despising it to the eyes of men. cicero says , that none of all those who wrote books concerning the contempt of vain-glory , ever forgot to put their names to 'em ; this is a politick contrivance of pride , to aspire after glory by seeming to shun it . when a man openly professes his desire of esteem , he meets with a great many emulators and rivals , who observing his designs , are so much the more eager to stand in his light with their own esteem ; and more vigorously endeavour to deprive him of the esteem of other men , with how much greater ardour he reaches after it : but when a man seems to despise this esteem of the world , which is so much courted and sought after , then as he voluntarily separates himself from the number of those , who directly aim at it , he 's very well thought of , men like his disinterestedness , and would even force him to accept of that which he seems to refuse . gloria , says st. augustine , sequitur fugientem . moreover , merit and fortune have always been at daggers-draw , for the upper-hand in the way to glory . grandees are invested , by the priviledge of fortune , with the most illustrious honours , which usually attract the affections of the multitude . the philosophers , maintaining the rights and properties of vertue , and wisdom , opposition to fortune , have rais'd , as it were , a party of confederates against grandeur and renown ; being uncapable of obtaining it , they betake themselves to contemn and despise it . ' they made a show of renouncing that ambitious desire , which makes men cringe and run after the dispensers of the goods of fortune , lest an eager officiousness might be a tacit confession of their inferiority ; and because the multitude condemn'd 'em by their interested conduct , they pretended to despise vulgar esteem , and popular applause ; but let 'em once change their condition , they 'll presently be of another mind . but the irregularity consists principally in this , that our thoughts are so much taken up with gaining an esteem amongst men , that we don't take time to think of approving our selves to god : not but the approbation of god seems to us , in the bottom , more precious and valuable than men's esteem : but it falls out thus , because to obtain the esteem of men , 't is not requisite that our heart should be chang'd , it suffices that we disguise our selves to the eyes of the world ; whereas we can't approve our selves to god , unless we change the very foundation of our heart . now 't is no hard matter for self-love to put on a counterfeit visage ; but 't is a point of difficulty to be willing , in good earnest , to become new men. chap. xvi . where we consider the second irregularity of pride . our excessive desire of esteem , inspires us with an ardent desire to have estimable qualities , and an extream dread of being stain'd with those faults which do u● a disparagement in the minds of men , or o● betraying our selves by not raising a very advantagious opinion of our persons . now as we are perswaded of what we desire , and of what we vehemently dread , it happens ▪ that we either conceive too good on opinion , or fall into an excessive distrust of ou● selves . the first of these faults is term'd presumption , the second , timorousness ; and tho' they seem opposite , yet they both spring from the same original , or rather they are but the very same fault under two differen● forms . presumption is a confident pride ; and timorousness is a pride fearful of betraying it self : we are inclin'd to one or the othe● according to the diversity of our temperament . a predominancy of blood usually makes men assur'd and perswaded of what is for their profit and advantage ; hence arises confidence . melancholly causes a man to believe whatsoever he fears ; 't is the principle of distrusts and groundless suspicions : but diffidence and confidence are both grafted upon the stock of pride , seeing they both spring from the excessive love of esteem , which is the first-born of our irregularities . 't is the opinion of all the world , that a presumptuous man values himself too highly ▪ but i may venture to say against all the world , that he esteems not himself enough ▪ and that his fault lies in a defect , and not 〈◊〉 of elevation , beyond what he really 〈…〉 truly s●nsible , that he 's endu'd 〈…〉 excellency than the object 〈…〉 that the desert of the perishing man 〈◊〉 〈◊〉 light and inconsiderable , if weigh'd 〈◊〉 ●n equal balance with that 〈◊〉 the immortal man. yet t is not to be wonder'd , that he had rather consider himself with relation to time than eternity , since in the first of these views he usurps glory , ascribing all to himself , and none to the supreme being ; whereas in the prospect of eternity , he 's oblig'd to derobe himself of all his own glory , to offer it a sacrifice to god. strange blindness ! which permits him not to see any other real happiness , but what is confounded with the glory of god. but yet i own , that in one sense a man may esteem himself too much ; and that 't is common to see persons have immoderate pretensions to humane glory . to know this we need only call to mind what we have already said , that the love of esteem was engraven in our hearts , with relation to society : for thence it follows , that they have a right to the greatest share of this outward glory , who most promote the good of society , and are most considerable in the eyes of the publick ; whether thro' their services , offices , or the eminency of the rank to which providence may have ty'd dominion . great persons have reason to pretend to external homages , because these things are measur'd with respect to society : but they 'd be vain and unreasonable , if they suppos'd the intrinsick foundation of their merit to be ever the greater upon this account , than that of other men ; and would not own , that theirs is a preference of order , and not of real excellency ; for again i say , that the advantages of the mortal man are nothing , if compar'd with those of him , who subsists to eternity : nay , so far are they from this , that the whole temporal society of men , taken all together , with its various governments , power , dignities , &c. don't counterbalance the immortality of one man. chap. xvii . of the third irregularity that goes to make up pride , which is vanity . the excessive love of esteem does not only deceive us , by perswading us , that we have those good qualities and accomplishments which we really want : but also makes us take for sources of glory , either estimable goods , or even the most inestimable objects . the end of vanity is consecrated by the custome of making the same estimate of that man's disposition , who attributes to himself those qualities which he truely possesses , that we do of his , who endeavours to build a foundation of honour upon false advantages . it seems , that man's vanity commenced , when he lost the sources of his real glory , by quitting that state of sanctity and happiness , wherein god had originally plac'd him . for being unable to renounce the desire of esteem , and finding nothing worthy of it in himself , after sin , or rather not daring after that to cast a steady view upon himself , when he found he was guilty of so many crimes , and become an object of the divine vengeance : what must he needs do , but see abroad into the world , and seek for honour , by cloathing himself with the apparent gayety of outward things ? and mankind are so much the more willing to agree , and universally consent to this , as they all find themselves by nature equally expos'd to nakedness and poverty . methinks the condition of men , in this respect , is very well like that of a monarch , rob'd of his treasures , who having neither gold , nor silver , is forc'd to make copper money pass . we shall plainly see this , by considering , that the sources of humane glory are reduc'd either to things that are indifferent on this account , being susceptible neither of praise nor dispraise ; or to ridiculous things , which are so far from raising any real honour , that they are the fittest mark to denote our vileness ; or to criminal things , and which by consequence can't but be shameful and unworthy in themselves ; or lastly , to those things , all whose seeming perfection and glory consists in the relation they have to our defects and infirmities . i place riches in the first rank , which tho' they have nothing contemptible , yet neither have they any thing glorious in themselves . our covetous and interested desire never informs it self either of the source , or use of the riches it sees in other men's bags . their meerly being rich is sufficient to obtain its first homages , and tho' it be not actually profited by their wealth , yet it still respects 'em upon the bare possibility of being the better for 'em one time or other . but if your heart would please to receive a distinct , instead of a confus'd idea , 't would be often surpriz'd at the extravagance of its sentiments ; for since riches are not essential to man , and there must be some accidental cause to give him his estate , it would find , that it many times esteems his person , because his father was a profligate , or himself a knave ; and that when it pays external homages to riches , it either blows a kiss to robbery , or commends infidelity and injustice . 't is true , this is not its direct intention : it follows the hankerings of its desire , rather than the dictates of reason : but is a person whom you thus court and accost , oblig'd to correct , by all these distinctions , the baseness of your carriage ; and to separate that which your interest gives him , from what your reason would pay him , if it did but follow its own counsel and advice ? no , no , he receives your outward deference and respect , as a tribute to his excellency . as your covetous desire draw'd you in to make a fool of you , so his pride fails not to chowse , and put a trick upon him . if his riches don't encrease his desert , yet the greatness of your complaisance enhances and augments the opinion he has of ' em . he interprets all in a literal sense , and fails not to magnify and aggrandize himself , in his own thoughts , at the outward ceremonies and veneration you pay him , when you are scarce a farthing the better for his wealth . not but there is something in riches which seems to render 'em an object of esteem to the eyes of men , as there 's someth●ng in poverty , which makes it an object of contem●t ; and this i believe is , because by the former we are invest●d with a kind power , which advances us to a pitch above other men , and puts us in a condition to live without being beholding to 'em ; whereas poverty places us in a state of necessity and weakness , which forces us to rely upon the assistance and succour of others : but we may say even in this , that opulence owes its glory to our ambition , and poverty is not shameful , but meerly thro' our pride . nevertheless , we don't by any means approve of their carriage , who can't endure any persons should receive the blessings of providence , but they must presently vent their malice and outrages against ' em . we turn 'em every way , diligently examine all their faults , and in that bate 'em not an ace . certainly if the esteem men have for riches proceed from self-love , the contempt and scorn which some affect for wealthy people is always a mark of envy ; and this very envy is extreamly shameful and unworthy . in the bottom , the dependance of interest is much more prevailing than that of envy ▪ and men had rather voluntarily give place to those , from whom they expect some benefit , than to spurn above 'em , and do , as it were , a forc'd homage thro' a displeasure at the prosperity of them , whom they envy . riches are to be estimated meerly by the good or bad use men make of 'em ; as also birth , authority , and dignities . all these things put men in an engagement to do good and laudable actions . if you practice the duties to which they engage you , they become fountains and causes of your glory ; if you transgress the obligations they lay on you , they serve to no other purpose but to brand you with infamy and disgrace . they , who being arriv'd to some degree of signal prosperity , get drunk with the thoughts of their grandeur , are not curious artists in the trade of vain-glory ; would not an apparent moderation , which should make a shew as if they were above those things which elevate and raise 'em , gain 'em much more honour , than this hair-brain'd stateliness , which gives people occasion to think they are beneath their fortune ; since they so little understand how to manage and support it ? this is so much the more surprizing , as 't is not the fate of those alone , who are not sufficiently enlighten'd to know the prejudice which this conduct does 'em , to forget their own condition : but also of those who perfectly know this truth . the reason is , because when men are advanc'd to some dignity or preferment , they change , if i may so speak , their inward station , pride mounting 'em to an higher post than they were in before . in vain will reason advise 'em to abide in their former situation , and to affect for their glory an evenness of temper , which may hinder 'em from taking notice of the advancement of their fortune : men choosing rather to follow the sentiments of the heart , than the lights of the mind ; it happens , that they insensibly forget the refin'd intentions of their vanity , and pursue the career of their inclination , to make the best market of all their advantages . they , whose grandeur is of long standing , or to whom the splendor of a lofty fortune was hereditary , are not altogether so subject to those dazlings of vain-glory ; because their mind being long accustomed to look down upon others , from the tallness of its station , does not much concern it self to render that difference remarkable which causes their distinction : but yet the common people are mistaken in thinking , that these personages are more humble and modest than others ; they 'd undoubtedly shew the very same insolence , were they in like manner apprehensive , that men did not sufficiently remark their state and elevation ; their courteousness and civility is owing to a confirm'd , and ( as they think ) incontestable opinion of their superiority . to be certify'd of this , you shall see those very persons , which are so affable and modest to those that are extreamly below 'em , haughty and insupportable towards those who are almost their equals ; the reason is undoubtedly this , that the civilities they shew to those , who are much their inferiors , seem to 'em of no unlucky consequence ; they are sure their civilities and condescensions won't be taken in a literal sense , and they may gain the name of courteousness without blemishing their rank : but the case is not the same when they have to do with such as may enter into a kind of comparison with 'em ; as the distance , that separates 'em from these latter , is not very great , their pride seeks to extend and enlarge it as much as lays in its power , and puts 'em upon doing a thousand unreasonable and unnatural things , that they may cause all the world to take notice of that , which they are afraid is not sufficiently remark'd . there are certain temporal advantages , which we take for sources of glory , tho' in themselves , and separately from the use men make of 'em , they deserve neither esteem , nor commendation ; but we must bring under this head , that man oftentimes values himself upon such qualities as render him ridiculous . i don 't only mean those who affect such accomplishments , as they are not really endow'd with , tho' 't is this that properly makes those we term ridiculous people , or naturals : men give this quality to whom they please , and laugh at the cost of whom they think fit : it may be if there were an order of reasonable creatures exempt from our imperfections , they 'd find the ridiculousness of humane nature to be greater than we imagine . man indeed , consider'd in his natural excellency , is assuredly a work of god , most worthy of admiration : but this is because he 's admirable in one sense , and ridiculous in another . is there any thing , for instance , more unsuitable to our natural dignity than the vanity which is display'd in luxury of habits , and superfluity of cloaths ; is it not a more ridiculous thing than all that men use to laugh and make sport at , that embroidery and gilding should be ingredients in the formal reason of esteem , that a man well dress'd should claim an exemption from the lash of men's tongues more than another ; that an immortal soul should give its esteem and consideration to horses , equipages , furnitures , liveries , &c. and that we should attribute that glory to the ornament of the body , which is the most glittering jewel of the soul ? cicero reproaches it ; he calls one who left off the glory of his profession , to follow this ridiculous vanity ; virum in dicendis causis bene vestitum : but he need not have pass'd this flouting jeer only upon one man , who follow'd the common prejudice , but in general upon all mankind , who may justly be reproach'd for being in so great want of glory , that they are put to the shift to seek for it even in that , whose primitive design was to serve for a covering of their shame and nakedness . the art of danceing , which some people seriously study , is a quality that would render us ridiculous , if consider'd in that high and lofty situation wherein we are plac'd by nature and religion . an immortal soul dancing and capering , is an object equally odious and ridiculous . i know , indeed , this ridiculousness does not appear , because 't is too general . men never laugh at themselves , and consequently they are not much affected by this universal ridiculousness , wherewith all , or at least , the greatest part of mankind are liable to be charg'd : but their prejudice does not change the nature of things , and the wide disagreement between their actions , and their natural dignity , is no less real for being conceal'd from their imagination . but , what is more grievous , men don't only value themselves upon qualities which would make 'em ridiculous , could they but duely weigh and consider 'em , but also seek to gain a reputation by crimes and villanies . we have said before , that men tye reproach and disgrace to unfortunate , but esteem and credit to successful crimes : theft and murther , which are harbingers to the gallows , are disdain'd in a private man , but in a potentate the greatest robberies , and most notorious pieces of injustice , which mount him to the empire of the world , are very well thought of . old rome is a famous example of this : in her birth she was a colony of rogues and high-way men , who fled to her sanctuary for an impunity of their crimes . afterwards she was a re-publick of murderers , who extended their injustices , far and wide , over all the earth : so long as these villains make it their business to rob and plunder passengers , to banish peace and security , from a little corner of the world , to enrich themselves at other men's cost , they have no very creditable reputation , and indeed they don't so much as pretend to glory : but no sooner does a notable prosperity put 'em in a condition to rob whole nations , and signalize their fury and injustice by dragging princes and sovereigns to their triumphal chariots , but they have no more to say of impunity , they pretend to glory ; they don't only dare to justify , but also consecrate their famous robberies . they assemble , as it were , the whole universe in the pomp of their triumphs , to expose to open view the success of their crimes . they open their temples , as if they 'd bring in heaven it self for an accomplice of their ravages and fury . moreover , there are very many things which men esteem meerly as they relate to some or other of their infirmities . pleasure many times makes 'em think debauchery honourable ; riches are beholding to poor people's greedy desires , for all the consideration they have in the world. puissance derives its worth from a certain power of doing what one list , which is the most dangerous present that can be made to men ; honours and dignities draw their principal lustre from our ambition ; and so it may truly be said , that our depravation , and irregularity , is the only source of the glory of most temporal things . chap. xviii . where we continue to examine the characters of men's vanity . our vanity is so palpable and manifest in all these things , that we need not be at any trouble to find it out : for what a piece of blindness is it , for a man to value himself upon those advantages , which don 't go to make up the merit of his person ; and upon such things as render us ridiculous , by shewing the extream disproportion betwixt what we are , and what we ought to be : or lastly , upon criminal things , and consequently those which are essentially shameful and unworthy ? but methinks one may , at first sight , make quite another judgment of the qualities of the soul , which are reduc'd to intellectual qualities , that belong to the understanding and virtues , that belong to the heart , since the one and the other make up what we term , personal merit . yet if we look closely into the matter we should find , that this is far from being the seat of such real sources of glory as is commonly imagin'd . what if we grant the philosophers , who made choice of this sort of advantages , to raise themselves esteem and credit , that there 's something more pure in their pretended glory , than in that which fortune and the prejudices of the world tye to external goods , yet we shall not fail to convince 'em of vanity , and perhaps in the bottom they will not appear more reasonable than the rest of mankind . the natural qualities are , memory , apprehension , and judgment ; the acquir'd qualities are sciences or arts : and in general , all experimental or speculative knowledge , which adorns our mind , by instructing us in that which we knew not before , or which is useful to the purposes of life . memory is not reckon'd to be very significant in point of vain-glory. men don't pretend to build much grounds of esteem upon this faculty , which appears from this , that they think they may safely boast of having a good memory without offending against modesty ; and that they are not fearful of blemishing their character , by owning that they have a bad one. 't is to be imputed to this reason , that there being in man two qualities : inferior , which are serviceable to some higher ; and superior , which direct and rule the rest : we naturally more esteem the superior and ruling faculties , than the inferior and instrumental , such as memory is , which serves only to furnish the understanding with memoirs ; and some say that there are various apartments in the mind of man , and that when one power is enlarg'd , another is contracted and lessen'd ; whence 't is thought , that want of memory betokens wit and judgment . in general 't is certain , that men never own their faults and imperfections for any other reason , but meerly to acquire a piece of glory by vertue of this confession , which they value much more than the quality they acknowledge themselves to want ; or to appease the pride of others , by an apparent humility , and oblige 'em by an artificious dis-interestedness to render 'em their due . men are as diligent and concern'd in point of wit , as they are neglectful and careless in point of memory ; this appears both by the sensibility they express , when they are upbraided with the want of it , and by the delicate pre-cautions , their modesty takes to shew that they are witty , tho' they don't pretend to it . he that should openly say ; i have a great deal of wit ; would be insupportable to mankind ; yet this would be no more than what he commonly thinks : but 't is requisite he should disguise his thoughts , and strive to gain a commendation , by seeming to turn his back to it . men are undoubtedly very much beholding to this kind of vanity , seeing they owe to it very many agreeable productions , not to reckon the pleasure they take in the conversation of those persons who act or speak by this motive : but indeed sometimes this vanity becomes troublesome and unpleasant . whence arises the habit men have of contradicting in company , but from a secret envy and desire to make the world think that themselves are more enlighten'd than others , and better understand the things spoken of , or at least from a strong perswasion they have of it themselves ? they oppose those , who take an ascendant , and pretend to be masters in conversation , more freely than others , because thro' a principle of pride they can't away with the pride of those who would be thought to have taller understandings than their brethren . they more voluntarily contradict in a very great company , where there are many witnesses of what is spoken , than when they are privately discoursing with a single person , with whom they can't enter into a contestation , because then the same man would be judge and plaintiff both at once . it also happens , that men contradict , tho' they have nothing material to urge , for when themselves can't shew any specimen of wit , they strive at least to oppose the glory of those , who seek to make an appearance of it . to the same principle may be imputed that liberty , which most men take to blame the conduct of their superiours . in this there is undoubtedly both injustice and blindness : injustice , because they judge of what they neither do , nor can understand ; it being impossible for private persons , that have not enter'd in the councel of their governours , to know , unless very imperfectly , the reasons of their conduct : of blindness , because 't is commonly seen , that those very men , who set up for judges , and censurers of their master's actions , prove very great bunglers , when they happen to be call'd to the like employ ; and how should they be off of it , since they are uncapable to frame a right and exact judgment , of what is before their eyes ? it being a grand rule , among the common sort , that adversity is a constant token of disgrace ; and prosperity is a sufficient ground of esteem and commendation . yet who is ignorant , that men confound an unfortunate ingenuity , with ignorance ; and a fortunate ignorance obtains the glory of ingenuity ? nay , i dare say , and boldly maintain , that few great events are owing to humane prudence ; 't is the concourse of circumstances , that causes the happiness and success of grand exploits : there be heroes of fortune , if i may so express my self , and those in a greater number than heroes of merit . but wit , taken for that vivacity and sprightliness of imagination , which makes us conceive things with quickness , and express 'em with facility and ease , has a kind of inconsistency with judgment . it most frequently happens , that these impetuous ebullitions of fancy embarass , instead of directing us : they are false lights , which lead us into precipices . wit , to define it in a word , is , in the hand of the passions , an instrument of committing great faults . i don't say the same of judgment , which is undoubtedly the most estimable of all the intellectual qualities . 't is certainly a mistake to attribute great things and actions to wit : 't is not wit , but judgment , that governs states ; disciplines armies ; excels in trading ; soars in the study of arts and sciences : but not to set two qualities at variance , which are in no wise opposite ; wit must be said to be the perfection of judgment , and judgment reciprocally the perfection of wit , yet with this difference , that judgment without wit is something ; whereas wit without judgment , is worse than nothing . the reason of men's general mistake is , because they imagine upon a vulgar prejudice , that wit is rarely found , and judgment is very common ; 't is quite and clean the contrary . wit , that imagines , invents , refines , and subtillizes , in every thing is frequently met with ; but judgment , which compares , examines , weighs , considers the connection and end of things , determines not it self but upon solid reasons , is the rarest thing in the world. most men have a portion of wit , every passion inspires 'em with that , and even the strength of wine creates a vivacity ; but there 's scarcely a man upon earth , who wants not judgment ; since there 's rarely one , that makes a just discernment of what is truly advantagious to him , from what is of little or no concernment . as in the world , vivacity makes hair-brains , and judgment persons truly ingenious . we need not wonder , to see in religion , that good-sense believes , and wit is incredulous ; 't is because the later determines it self , upon the least appearances , without any attention ; whereas judgment compares , and examines all things before 't is determin'd . in vain have the learned endeavour'd , to raise a veneration of learning , thro' an interest of making that respected , which causes their distinction in the world : it may be , by attracting the vain approbation of the vulgars , they have found out the secret of satisfying themselves ; if so , then learning it self stands in need of the succour of vanity : for pray , of what advantage is most of our knowledge , to one that is made for eternity ? what does humane learning teach us ? words , etymologies , dates , facts , which are of no concern to us , and serve to no other purpose but to shew , that we know 'em ; vain questions , either ridiculous or dangerous ; endless speculations ; a multitude of fictions and falsities , and scarcely any thing that 's profitable to us , or capable of nourishing our soul. moreover , how came the greatest part of men to know these things , in so troubled and confused a manner , that their pretended knowledge , serves but meerly to throw them into errors ? to have confused notions , and a great deal of vanity , is the ready way to perpetual mistakes ; and 't is certain , that the ordinary learning implies the one , and the other : for 't is impossible to make a distinction of those various ideas and kinds of knowledge , which men heap together in so great a number ; and it commonly happens , that they are mightily puft up , with the attainment of this tenebrous booty ; as if a man had any grounds to think himself happy , for acquiring new prejudices and errors ; and as if a confused heap of knowledge , which hinders the exactness and rectitude of the mind , was more valuable than clear and distinct notions , which produce a quite contrary effect . in this they may take an advantage of the errors of the vulgars , who use to confound these things ; but they 'll never impose upon persons truly ingenious and enlighten'd , nor will they have much reason to be satisfy'd with themselves ; even those , who have a clear and perfect knowledge of what they pretend to know , who join natural qualities to acquir'd , who are accustom'd , by the exactness of diligent meditation and attention , to refine and purify that knowledge , which by its confusion embroils and puzzles the brain of other men ; don 't in the main reap any other fruit of their studies , than to know how limited and finite man's knowledge is ; they find themselves every way surrounded with impenetrable depths , can't move a step without finding a difficulty : their distinct knowledge is but small and inconsiderable , and all that little is , as it were , bury'd in almost an infinite number of prejudices and errors , from which 't is to be separated and sifted ; and which is a yet greater misery , tho' knowledge of this character may enlighten the mind more than any other , yet we don't see that 't is a whit more inservient , at leas● for the generality , to the satisfaction of the heart . there are some , says an ancient , who know meerly to know ; this is the effect of an unprofitable curiosity : some obtain knowledge in order to obtain honours or riches ; this is the effect of a shameful traffick : lastly , there be some who know , that they may make a great show of their knowledge ; this is the effect of a swelling vanity . in fine it may be said , that the ordinary knowledge is unprofitable in nature ; dangerous very often in society ; pernicious in the heart , and most commonly mortal in religion . 't is unprofitable and useless in nature ; you may reason long enough about the cause of storms and diseases , but can't avoid the insults of either . 't is often dangerous in society , for there it stirs up troubles and disorders ; hence augustus in the model of politicks , which he left to his successors , would have philosophers banisht the common-wealth , because the infatuation of their pretended wisdome , was wont to make them despise authority . 't is dangerous in the heart , seeing it most commonly costs us our humility : and mortal in religion , because it sets up it self for a judge of revelation ; and would have us apprehend that of our selves , which faith credits meerly upon divine testimony . the incredulous do mightily triumph and insult in this , that 't is rarely seen , that men of very great and eminent learning , have the same belief with the common sort of people , as to the mysteries of religion . let 'em not mistake themselves , the objection is not of such force as they imagine : for a learned man , to define him exactly , is but a man perplext with more prejudices than others ; and with prejudices so much more dangerous , as he is set at a farther distance from the knowledge of 'em , by the preventions of his pride . his great reading serves to furnish him with materials for his errors , by supplying him with indistinct notions ; and his great vanity gives 'em a form , by putting confus'd ideas in the place of distinct , and changing his least conjectures into so many demonstrations . 't is the property of none , but the immortal man , to rid the ordinary knowledge of all these defects : for by employing it in the views of eternity , he may be said to consecrate the least degree of knowledge , in directing it to so noble an end ; the moderation , in the motions of his heart , leaves a clear distinction in his ideas ; he does not promiscuously keep up all kinds of knowledge , but selects and picks it ; he makes not merchandize of that , for the interest of time , which may be serviceable to the purpose of eternity ; his heart is not imposthumated and puffed up with learning , bu● learning derives its whole perfection , from the relation it has to the lofty views , and motions of his heart ; his light , instead of disturbing society , procures the good and peace of it , by the prospect of that eternal conversation we ought to have with god : and lastly , he places not the honour , and perfection of his mind , in an independance , which mounting him above the revelation of god , subjects and pulls him down to the prejudices of men , or the illusions of his own vanity ; but he thinks his knowledge sufficient , when he knows what it pleased god to teach him for his good. 't would now remain , that we value our selves upon humane vertues ; as courage , intrepidness , fortitude , liberality , magnanimity ; but this would but betray our ignorance of man's heart , to take them for real sources of glory . we won't say , that they always proceed from an excess of our corruption , neither will we set 'em up for true sources of esteem . for pray , what is vertue taken in this sence ? 't is a sacrifice of the inferiour passions to the superiour ; 't is to offer up one's other affections as victims to pride , and the love of glory . liberality is nothing else , as we before observ'd , but a traffick of self-love , which prefers the glory of giving , before what it gives . constancy is but meerly a vain ostentation of the strength of one's soul , and a desire to seem above the reach of adversity . intrepidness is but an art of hiding one's fear , or of putting off a natural infirmity . magnanimity is only a desire to make an outward show , of great and elevated thoughts . love of one's country , which made the noblest character of the ancient heroes , was but a secret and by-road , their self-love took , to arrive to consideration , glory and dignities ; and sometimes 't was only ambition , disguised under noble and venerable names . cicero's revenge , augustus's ambition , lucullus's interest , would not have been very well taken by the romans , had they appear'd in their true and native shape ; they were oblig'd to cover 'em with this pretext , the love of their country . there have also been cases , wherein men having some confus'd sentiment of their perfections , and seeking for natural grandeur , left no stone unturn'd , to give their actions and conduct such an end , as was worthy of what they conceiv'd of their excellency ; but wanting good direction , they diverted to false objects . brutus commends vertue , and afterwards repents of it ▪ cato sacrifices to his country , and considers not , that under the specious name of the country , he adores , he works for a company of robbers and usurpers ; and tho' a confus'd idea of the publick seem so glorious , a distinct ought to cover him with shame and confusion . in a word , there 's a falshood in humane vertues , which is obvious to all the world , and hinders us from setting a value upon 'em , without a gross extravagance . is there any more sincerity in the injustice of those other heroes , who became ennobled by crimes and villanies , and renown'd by their injurious exploits ? they sacrifice their lives and fortunes , as if all were their own ; alexander is a lively instance of this disorder : one would guess , from the furious conduct of this prince , that all things were made for his pleasure and glory ; and that mankind was good for nothing else , but to serve his desire . he burns cities , ravages provinces , reverses thrones , makes other powers the play-game of his own , as if the nation of the earth were but dust and worms in his sight . is it tolerable , that a man should make such sacrifices to himself , as he would dread to offer to the greatest of his gods ? chap. xix . of the two last characters of pride , which are ambition , and the contempt of the world. the excessive love of esteem produces another irregularity , which is ambition , because our too violent ardour , to make our selves considerable in the world , causes us to aspire at all that may render us eminent , and great upon the theatre of humane life : whilst we are confounded with the common rabble , others are equally respected by the publick ; if we would draw attention , and a peculiar deference , we must depart from their company . superiority challenges the preferences of consideration and esteem , and for this reason we are ambitious of attaining it . every one strives to excel in his profession , be it never so mean ; and that , not because he loves the excellency of his art , for its own sake ; but because he would become more famous and considerable than others : they that expose themselves to war , are not in love with the dangers , but the distinguisht glory . but lest the distinction , which proceeds from merit and great actions , may p●ssiblyly hid , be subject to contestation , or not expos'd to general view , our heart ambitiously covets another kind of elevation , which is incontestable , and acknowledg'd by all men ; namely , grandeur , dignities , and power , as we before observ'd . the fancy of self-love is particularly tickl'd , when it sees those , whom it fear'd as rivals in the field of vain-glory , court and crouch under its superiority : 't is charm'd , and mightily taken with the power that brings them under it ; and loves them so much the more , as it less fears the obstacle of their competition . but the same sentiment of pride , which excites us to love those , that are subject to our empire , so much tempts them to abhor the necessity , which puts 'em in a state of dependance , that no less than an heroick and eminent vertue , on our side , can force them to hide their malignity . lastly , the same reason that makes us endeavour to mount our selves to a distinguisht rank , that we may no longerly in the obscurity and confusion , which hinder us from being remarkt in the world , inspires us with that inclination we have to despise and contemn our neighbour : we are not contented to stand on tip-toe , to seem taller than other men ; but must also endeavour to trip up their heels , and throw 'em down , that we may seem greater by their fall and debasement . the pleasure we take in satyr , and comedy , is not only to be imputed to our spite and malignity , but also to our pride . 't is nuts to us to see other men disgrac'd and pull'd down ; especially those persons , who hereby become uncapable of being our rivals in the suit of vain-glory ; we take a particular delight to see these ridicule'd , because this debasement seems greatest and most incurable of all , men being asham'd to make those the objects of their esteem , whom before they derided and reproacht . how comes it to pass that men , who never laugh to see a stone , or a horse fall down , can hardly forbear it when they see a man fall ; since the one is undoubtedly in it self no more ridiculous than the other ? 't is because our heart is not at all concern'd , or interested in the fall of a beast ; whereas we are so much interested in the fall and debasement of other men , that even the image of it delights and pleases us : men think their laughing is always innocent , and indeed 't is always criminal and blamable . this same propensity inspires us with the contempt of our neighbour , which is term'd insolence , haughtiness , or arrogance ; according as 't is conversant about superiours , inferiours , or equals . we are eager to debase those who were beneath us before , thinking we shall rise higher , proportionably , as they fall lower ; or to disparage and injure our equals , that they may no longer be at the same level with us ; or to slight and undervalue our superiours , because the lustre of their grandeur extinguishes ours : herein our pride visibly betrays it self ; for if others are an object of our contempt , why should we ambitiously covet their esteem ? or , if their esteem be so much worth , as to deserve the most passionate desire of our souls , how can we despise ' em ? is it not because the contempt of our neighbour , is rather affected , than real ? we behold his grandeur and excellency , seeing his esteem appears to us so valuable ; but we use our utmost efforts to hide and conceal it , thinking we shall seem to spin our honour out of our own bowels . hence arise slanders , calumnies , ironical praises , satyr , malignity and envy : indeed we are very careful to conceal this latter , because 't is a forc'd confession , we make of the merit or happiness of others , and an homage we do 'em by a kind of constraint and violence . of all the sentiments of pride , contempt of our neighbour is the most dangerous ; because this directly opposes the good of society , which is the end , whereunto the love of esteem , by the intention of nature , ought to tend ; and also renders men most odious , and detestable in the eyes of the world. when we see two fellows , one whereof makes an outward shew of vanity and presumption ; the other swears he can't endure this pride of all things in the world , we may boldly conclude that the latter is more dangerously tainted with this fault than the former ; 't is meerly his own pride that gives him an idea of the pride of others ; and 't is a less criminal effect of pride , to presume too much upon one-self , than to degrade one's neighbour . presumption and confidence are a kind of drunkenness in the soul ; but hatred , envy , malignity , are a down-right fury and madness . envy is an implacable sentiment , you may silence and stop its mouth , by be●fits and kindness , but you 'll never bend , or alter its course ; 't will last as long as your merit : it may pardon the last affronts and abuses you offer'd , or time at least , will blot out the remembrance of 'em ; but 't will never excuse your desert and accomplishments . envy and flattery are two very opposite faults : the former makes a shew of an apparent contempt , tho' it secretly carry a real esteem ; for envy , in the bottome , is an honouring sentiment ; it tends to nothing but what it esteems ; it lives and dies with merit and desert : whereas flattery cloaks a most real contempt , under the mask of an apparent esteem , since it arises meerly from a supposition of his infirmity and weakness , who is the object of it : and it may be said , that some satyrs are very commending , and some panegyricks most highly abusive . alexander , intoxicated with the fumes of his vanity , sees not , that the macedonian strength and vigour gains him more honour , than the idolatry of the persians ; yet he 's much oblig'd to his friends , if they won't ridicule and make sport at him . 't is easy to judge , from what we have said upon this subject , how odious a fault pride is ; for all its irregularities are most criminal and sinful . the excessive love of esteem makes us reverse the very course of nature , by changing the end , into the me●ns ; and the means into the end : for since the love of esteem , as well as of pleasure , is only a means , which god imploy'd to steer us to vertue , and the good of society , is it not repugnant to the rules of nature , for men to act as if they were born for no other end , but meerly to be honoured and esteem'd ? presumption casts a mist before our eyes , that we may not discern what is truly estimable in us ; it being certain , that what we are , is infinitely beyond what we think we are ; and that our real perfections ; much better deserve the attention of our soul , than those imaginary qualities we falsly boast of . the vanity , which applies it self to false sources of glory , makes us lose the sight of the true and solid foundations of honour ; which are piety , and the fear of god. the contempt of our neighbour necessarily reflects upon our selves , seeing we are not very different from beasts , if we truly differ so much from other men ; and the distinctions of pride , destroy all the ideas of our natural excellency . but besides all these , there 's a more latent and hidden fault in pride , which exceeds all the rest ; for it makes us usurp the glory of god himself . our perfections are talents , wherewith god intrusted us , to the end we might improve 'em ; the profit resulting from 'em is the glory , which ought to be ascrib'd to him , as being a rivulet of his own immense goodness : but this unjust and sacrilegious pride , which robs and pillages all it meets with , has no more respect to divine , than humane rights : all the reverence it has for god is , that it dares not confess the injuries and wrongs it hath done him ; and , that 't is tormented with so great horrour for its sacrileges , that 't is afraid to shew 'em in open view , or bring in reason for its accomplice and confederate . it may be gather'd , from what we have here said , that pride , as well as corruption , in general , is almost equal , and the same in all men : in some it does not shew it self so manifest as in others . all are not alike sollicitous and thoughtful to raise themselves esteem and reputation ; because poverty imposes upon many men more pressing occupations ; but all have undoubtedly the same inclination to esteem . this disposition may indeed ly hid , and the sentiment of it be suspended ; but yet , absolutely speaking , 't is alike in all mankind ; or rather , there is no difference , but what is made by grace . some perhaps will make a greater appearance or presumption than others ; but there 's no less pride in timidity , and those punctilious umbrages of one , who is continually afraid , that either himself or others , will blemish his character , than in open presumption . some men seem civil and good-natur'd to others ; but yet they look to take the upper hand in the way to glory : outward civility being , to speak the plain truth , nothing but an apparent preference we make of our selves before all the world. again , there be some who are masters of themselves , when commended ; but not , when they are blam'd . modesty holds out against the impressions of flattery , but is disturb'd , and out of tune , at the insults of abuse . pride makes it self mistress of its joy and satisfaction , but can't command its grief and resentment . lastly , there are some , who seem elevated above the reach of of esteem , and make as if they are troubled at being caress'd with publick approbation ; but search deeply into the motives of this philosophical grief , and you 'll find that pride has a very great hand in ' em . one puffed up with an opinion of his merit , thinks many times that men don't render him his due : till all mankind fall down to him on their marrow-bones , he 'll not leave his ill humour ; and if he be not ador'd , you 'll see him a mysanthropist . hence , in the last place , it appears , that pride lives by the errour of other men , and the illusions it puts upon it self : it has establish'd , i know not what , false maxims in the world , upon which all men reason as upon true and solid principles ; by vertue whereof it endeavours to promote , and put forward its pretensions . let no man fancy , that these prejudices can be destroyed by opposing 'em directly with reason ; men hold fast these errours , maugre the dictates of their judgment , which tell 'em how irrational they are , because they proceed from the disposition of the heart . the ready way to be cur'd , of these cheats , is to moderate the excessive love of esteem , which reigns in our heart ; and there 's no other means of destroying this latter , but by turning the bent of our soul towards the eternal and infinite good , which is god , the only source of our happiness and glory ▪ this is the summ of the reflections had to make at present , upon our most general inclinations , and irregularities ; waiting till i make more particular discoveries in the knowledge of the heart , which is so excellent , so important , and so worthy our study and application . may god , by his grace , bless those i have made in this writing ; and make them succeed to his glory , and my eternal salvation . amen . finis . religio medici browne, thomas, sir, 1605-1682. 1682 approx. 441 kb of xml-encoded text transcribed from 200 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a29880 wing b5178 estc r12664 13578406 ocm 13578406 100491 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. a29880) transcribed from: (early english books online ; image set 100491) images scanned from microfilm: (early english books, 1641-1700 ; 837:19) religio medici browne, thomas, sir, 1605-1682. keck, thomas. annotations upon religio medici. digby, kenelm, sir, 1603-1665. observations upon religio medici. the eighth edition, corrected and amended / [16], 371, [3] p., [1] leaf of plates : ill. printed for r. scot, t. basset, j. wright, r. chiswell, london : 1682. "annotations upon religio medici" has special t.p., with imprint london : andrew crook, 1672. "observations upon religio medici" has special t.p. "to the reader" signed: tho. browne. "annotations ..." written by thomas keck. cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng browne, thomas, -sir, 1605-1682. -religio medici. religion -early works to 1800. christian life -early works to 1800. christian ethics -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-08 aptara 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 true and full coppy of that which was most imperfectly and surreptitiously printed baefore under the name of religio medici : the 8 edition printed at london . 1682. religio medici . the eighth edition , corrected and amended . with annotations never before published , upon all the obscure passages therein . also observations by sir kenelm digby , now newly added . london , printed for r. scot , t. basset , j. wright , r. chiswell , 1682. a letter sent upon the information of animadversions to come forth , upon the imperfect and surreptitious copy of religio medici , whilst this true one was going to press . honoured sir , give your servant , who hath ever honour'd you , leave to take notice of a book at present in the press , intituled ( as i am informed ) animadversions upon a treatise lately printed under the name of religio medici ; hereof , i am advertised , you have descended to be the author . worthy sir , permit your servant to affirm there is contain'd therein nothing that can deserve the reason of your contradictions , much less the candor of your animadversions : and to certifie the truth thereof , that book ( whereof i do acknowledge my self the author ) was penn'd many years past , and ( what cannot escape your apprehension ) with no intention for the press , or the least desire to oblige the faith of any man to its assertions . but what hath more especially emboldened my pen unto you at present , is , that the same piece , contrived in my private study and as an exercise unto my self , rather than an exercitation for any other , having past from my hand under a broken and imperfect copy , by frequent transcription it still run forward into corruption , and after the addition of some things , omission of others , & transposition of many , without my assent or privacy , the liberty of these times committed it unto the press ; whence it issued so disguised , the author without distinction could not acknowledge it . having thus miscarried , within a few weeks i shall , god willing , deliver unto the press the true and intended original ( whereof in the mean time your worthy self may command a view ; ) otherwise when ever that copy shall be extant , it will most clearly appear how far the text hath been mistaken , and all observations , glosses , or exercitations thereon , will in a great part impugn the printer or transcriber , rather than the author . if after that , you shall esteem it worth your vacant hours to discourse thereon , you shall but take that liberty which i assume my self , that is , freely to abound in your sense as i have done in my own . however you shall determine , you shall sufficiently honour me in the vouchsafe of your refute , and i oblige the whole world in the occasion of your pen. norwich . march 3. 1642. your servant . t. b. worthy sir , speedily upon the receipt of your letter of the third current , i sent to find out the printer that mr. crook ( who delivered me yours ) told me was printing something under my name , concerning your treatise of religio medici , and to forbid him any further proceeding therein ; but my servant could not meet with him ; whereupon i have left with mr. crook a note to that purpose , entreating him to deliver it to the printer . i verily believe there is some mistake in the information given you , and that what is printing must be from some other pen than mine ; for such reflections as i made upon your learn'd and ingenious discourse , are so far from meriting the press , as they can tempt no body to a serious reading of them ; they were notes hastily set down , as i suddenly ran over your excellent piece , which is of so weighty subject , and so strongly penned , as requireth much time , and sharp attention but to comprehend it ; whereas what i writ was the imployment but of one sitting ; and there was not twenty four hours between my receiving my lord of dorset's letter that occasioned what i said , and the finishing my answer to him ; and yet part of that time was taken up in procuring your book , which he desired me to read and give him an account of , for till then i was so unhappy as never to have heard of that worthy discourse . if that letter ever come to your view you will see the high value i set upon your great parts : and if it should be thought i have been something too bold in differing from your sense , i hope i shall easily obtain pardon , when it shall be considered , that his lordship assigned it me as an exercitation to oppose in it , for entertainment , such passages as i might judge capable thereof ; wherein what liberty i took , is to be attributed to the security of a private letter , and to my not knowing ( nor my lord's ) the person whom it concerned . but sir , now that i am so happy as to have that knowledge , i dare assure you , that nothing shall ever issue from me but savouring of all honour , esteem , and reverence both to your felf , and that worthy production of yours . if i had the vanity to give my self reputation by entring the lists in publique with so eminent and learned a man as you are , yet i know right well , i am no ways able to do it ; it would be a very unequal progress : i pretend not to learning ; those slender notions i have , are but disjoynted pieces i have by chance gleaned up here and there . to encounter such a sinewy opposite , or make animadversions upon so smart a piece as yours is , requireth such a solid stock and excercise in school-learning . my superficial besprinkling will serve onely for a private letter , or a familiar discourse with lady-auditors . with longing i expect the coming abroad of the true copy of that book , whose false and stoln one hath already given me so much delight . and so assuring you i shall deem it a great good fortune to deserve your favour and friendship , i kiss your hand and rest winchester house , march 26. 1642. your most humble servant , kenelm digby . to the reader . certainly that man were greedy of life , who should desire to live when all the world were at an end ; and he must needs be very impatient , who would repine at death in the society of all things that suffer under it . had not almost every man suffered by the press or were not the tyranny thereof become universal , i had not wanted reason for complaint : but in times wherein i have lived to behold the highest perversion of that excellent invention , the name of his majesty defamed , the honour of parliament depraved , the writings of both depravedly , anticipatively , counterfeitly imprinted ; complaints may seem ridiculous in private persons ; and men of my condition may be as incapable of affronts , as hopeless of their reparations . and truely had not the duty i owe unto the importunity of friends , and the allegiance i must ever acknowledge unto truth , prevailed with me ; the inactivity of my disposition might have made these sufferings continual , and time that brings other things to light , should have satisfied me in the remedy of its oblivion . but because things evidently false are not onely printed , but many things of truth most falsly set forth , in this latter i could not but think my self engaged . for though we have no power to redress the former , yet in the other , reparation being within our selves , i have at present represented unto the world a full and intended copy of that piece , which was most imperfectly and surreptitiously published before . this i confess , about seven years past , with some others of affinity thereto , for my private exercise and satisfaction , i had at leisurable hours composed ; which being communicated unto one , it became common unto many , and was by transcription successively corrupted , untill it arrived in a most depraued copy at the press . he that shall peruse that work , and shall take notice of sundry particulars and personal expressions therein , will easily discern the intention was not publick : and being a private exercise directed to my self , what is delivered therein , was rather a memorial unto me , than an example or rule unto any other : and therefore if there be any singularity therein correspondent unto the private conceptions of any man , it doth not advantage them : or if dissentaneous thereunto , it no way overthrows them . it was penned in such a place , and with such disadvantage , that ( i protest ) from the first setting of pen unto paper , i had not the assistance of any good book , whereby to promote my invention , or relieve my memory ; and therefore there might be many real lapses therein , which others might take notice of , and more that i suspected my self . it was set down many years past , and was the sense of my conception at that time , not an immutable law unto my advancing judgement at all times ; and therefore there might be many things therein plausible unto my passed apprehension , which are not agreeable unto my present self . there are many things delivered rhetorically , many expressions therein meerly tropical , and as they best illustrate my intention ; and therefore also there are many things to be taken in a soft and flexible sense , and not to be called unto the rigid test of reason . lastly , all that is contained therein , is in submission unto maturer discernments ; and as i have declared , shall no further father them than the best and learned judgments shall authorize them : under favour of which considerations i have made its secrecy publick , and committed the truth there to every ingenuous reader . tho. browne . religio medici . sect. 1 for my religion , though there be several circumstances that might perswade the world i have none at all , as the general scandal of my profession , the natural course of my studies , the indifferency of my behaviour and discourse in matters of religion , neither violently defending one ▪ nor with that common ardour and contention opposing another ; yet in despight hereof , i dare , without usurpation , assume the honourable stile of a christian . not that i meerly owe this title to the font , my education ; or clime wherein i was born , as being bred up either to confirm those principles my parents instilled into my understanding , or by a general consent proceed in the religion of my country : but having in my riper years and confirmed judgment , seen and examined all , i find my self obliged by the principles of grace , and the law of mine own reason , to embrace no other name but this : neither doth herein my zeal so far make me forget the general charity i owe unto humanity , as rather to hate than pity turks , infidels , and ( what is worse ) jews ; rather contenting my self to enjoy that happy stile , than maligning those who refuse so glorious a title . sect. 2 but because the name of a christian is become too general to express our faith , there being a geography of religion as well as lands , and every clime distinguished ; not only by their laws and limits , but circumscribed by their doctrines and rules of faith ; to be particular , i am of that reformed new-cast religion , wherein i dislike nothing but the name ; of the same belief our saviour taught , the apostles disseminated , the fathers authorized , and the martyrs confirmed , but by the sinister ends of princes , the ambition and avarice of prelates , and the fatal corruption of times , so decayed , impaired , and fallen from its native beauty , that it required the careful and charitable hands of these times to restore it to its primitive integrity . now the accidental occasion whereupon , the slender means whereby the low and abject condition of the person by whom so good a work was set on foot , which in our adversaries beget contempt and scorn , fills me with wonder , and is the very same objection the insolent pagans first cast at christ and his disciples . sect. 3 yet have i not so ▪ haken hands with those desperate resolutions , who had rather venture at large their decayed bottom , than bring her in to be new trimm'd in the dock ; who had rather promiscuously retain all , than abridge any , and obstinately be what they are , than what they have been , as to stand in diameter and swords point with them : we have reformed from them , not against them ; for omitting those improperations , and terms of scurrility betwixt us , which only difference our affections , and not our cause , there is between us one common name and appellation , one faith and necessary body of principles common to us both ; and therefore i am not scrupulous to converse and live with them . to enter their churches in defect of ours , and either pray with them , or for them : i could never perceive any rational consequence from those many texts which prohibit the children of israel to pollute themselves with the temples of the heathens ; we being all christians , and not divided by such detested impieties as might prophane our prayers , or the place wherein we make them ; or that a resolved conscience may not adore her creator any where , especially in places devoted to his service ; where if their devotions offend him , mine may please him ; if theirs prophane it , mine may hollow it : holy-water and crucifix ( dangerous to the common people ) deceive not my judgment , nor abuse my devotion at all : i am , i confess , naturally inclined to that , which misguided zeal terms superstition : my common conversation i do acknowledge austere , my behaviour full of rigour , sometimes not without morosity ; yet at my devotion i love to use the civility of my knee , my hat , and hand , with all those outward and sensible motions which may express or promote my invisible devotion . i should violate my own arm rather than a church , nor willingly deface the name of saint or martyr . at the fight of a cross or crucifix i can dispense with my hat , but scarce with the thought or memory of my saviour : i cannot laugh at , but rather pity the fruitless journeys of pilgrims , or contemn the miserable condition of fryars ; for though misplaced in circumstances , there is something in it of devotion . i could never hear the * ave-mary bell without an elevation , or think it a sufficient warrant , because they erred in one circumstance , for me to err in all , that is , in silence and dumb contempt ; whilst therefore they direct their devotions to her , i offered mine to god , and rectifie the errors of their prayers , by rightly ordering mine own : at a solemn procession i have wept abundantly , while my consorts blind with opposition and prejudice ; have fallen into an excess of scorn and laughter : there are questionless both in greek , roman , and african churches , solemnities and ceremonies , whereof the wiser zeals do make a christian use , and stand condemned by us , not as evil in themselves , but as allurements and baits of superstition to those vulgar heads that look asquint on the face of truth , and those unstable judgments that cannot resist in the narrow point and centre of virtue without a reel or stagger to the circumference . sect. 4 as there were many reformers , so likewise many reformations ; every country proceeding in a particular way and method , according as their national interest , together with their constitution and clime inclined them ; some angrily , and with extremity ; others calmly , and with mediocrity , not rending but easily dividing the community , and leaving an honest possibility of a reconciliation ; which though peaceable spirits do desire , and may conceive that revolution of time and the mercies of god may effect , yet that judgment that shall consider the present antipathies between the two extreams , their contrarieties in condition , affection and opinion , may with the same hopes expect an union in the poles of heaven . sect. 5 but to difference my self nearer , and draw into a lesser circle : there is no church , whose every part so squares unto my conscience ; whose articles , constitutions , and customs , seem so consonant unto reason , and as it were framed to my particular devotion , as this whereof i hold my belief , the church of england , to whose faith i am a sworn subject ; and therefore in a double obligation subscribe unto her articles , and endeavour to observe her constitutions ; what soever is , beyond , as points indifferent , i observe according to the rules of my private reason , or the humour and fashion of my devotion ; neither believing this , because luther affirmed it , or disproving that , because calvin hath disavouched it . i condemn not all things in the council of trent , nor approve all in the synod of dort. in brief , where the scripture is silent , the church is my text ; where that speaks , 't is but my comment : where there is a joynt silence of both , i borrow not the rules of my religion from rome or geneva , but the dictates of my own reason . it is an urjust scandal of our adversaries , and a gross errour in our selves , to compute the narivity of our religion from henry the eighth , who though he rejected the pope , refus'd not the faith of rome , and effected no more than what his own predecessors desired and assayed in ages past , and was conceived the state of venice would have attempted in our days . it is as uncharitable a point in us to fall upon those popular scurrilities and opprobrious scoffs of the bishop of rome , to whom as temporal prince , we owe the duty of good language : i confess there is a cause of passion between us ; by his sentence i stand excommunicated , heretick is the best language he affords me ; yet can no ear witness , i ever returned him the name of antichrist , man of sin , or whore of babylon . it is the method of charity to suffer without reaction : those usual satyrs and invectives , of the pulpit may perchance produce a good effect on the vulgar , whose ears are opener to rhetorick than logick ; yet do they in no wise confirm the faith of wiser believers , who know that a good cause needs not to be pardon'd by passion , but can sustain it self upon a temperate dispute . sect. 6 i could never divide my self from any man upon the difference of an opinion , or be angry with his judgement for not agreeing with me in that , from which within a few days i should dissent my self . i have no genius to disputes in religion , and have often thought it wisdom to decline them , especially upon a disadvantage , or when the cause of truth might suffer in the weakness of my patronage : where we desire to be informed , 't is good to contest with men above our selves ; but to confirm and establish our opinions , 't is best to argue with judgments below our own , that the frequent spoils and victories over their reasons , may settle in our selves an esteem and confirmed opinion of our own . every man is not a proper champion for truth , nor fit to take up the gauntlet in the cause of verity : many from the ignorance of these maximes , and an inconsiderate zeal unto truth , have too rashly charged the troops of error , and remain as trophies unto the enemies of truth : a man may be in as just possession of truth as of a city , and yet be forced to surrender ; 't is therefore far better to enjoy her with peace , than to hazzard her on a battle : if therefore there rise any doubts in my way , i do forget them , or at least defer them , till my better setled judgement , and more manly reason be able to resolve them , for i perceive every mans own reason is his best oedipus , and will upon a reasonable truce , find a way to loose those bonds wherewith the subtleties of error have enchained our more flexible and tender judgements . in philosophy , where truth seems double fac'd , there is no man more paradoxical than my self ; but in divinity i love to keep the road ; and though not in an , implicite , yet an humble faith , follow the great wheel of the church , by which i move , not reserving any proper poles or motion from the epicycle of my own brain ; by this means i have no gap for heresie , schismes , or errors , of which at present i hope i shall not injure truth to say i have no taint or tincture : i must confess my greener studies have been polluted with two or three , not any begotten in the latter centuries , but old and obsolete , such as could never have been revived , but by such extravagant and irregular heads as mine ; for indeed heresies perish not with their authors , but like the river arethusa , though they lose their currents in one place , they rise up again in another : one general council is not able to extirpate one single heresie ; it may be cancell'd for the present , but revolution of time , and the like aspects from heaven , will restore it , when it will flourish till it be condemned again . for as though there were metempsuchosis , and the soul of one man passed into another ; opinions do find after certain revolutions , men and minds like those that first begat them . to see our selves again , we need not look for b plato's year : every man is not only himself ; there hath been many diogenes , and as many timons , though but few of that name ; men are liv'd over again , the world is now as it was in ages past ; there was none then , but there hath been some one since that parallels him , and as it were his revived self . now the first of mine was that of the arabians , that the souls of men perished with their bodies , but should yet be raised again at the last day : not that i did absolutely conceive a mortality of the soul ; but if that were , which faith , not philosophy hath yet throughly disproved , and that both entred the grave together , yet i held the same conceit thereof that we all do for the body , that it rile again . surely it is but the merits of our unworthy natures , if we sleep in darkness until the last alarm . a serious reflex upon my own unworthiness did make me backward from challenging this prerogative of my soul ; so that i might enjoy my saviour at the last , i could with patience be nothing almost unto eternity . the second was that of origen , that god would not persist in his vengeance for ever , but after a definite time of his wrath , he would release the damned souls from torture : which error i fell into upon a serious contemplation of the great attribute of god , his mercy ; and did a little cherish it in my self , because i found therein no malice , and a ready weight to sway me from the other extream of despair , whereunto melancholy and contemplative natures are too easily disposed . a third there is which i did never positively maintain or practise , but have often wished it had been consonant to truth , and not offensive to my religion , and that is the prayer for the dead ; whereunto i was inclin'd from some charitable inducements , whereby i could scarce contain my prayers for a friend at the ringing of a bell , or behold his corps without an orison for his corps : 't was a good way methought to be remembred by posterity , and far more noble than an history . these opinions i never maintained with pertinacy , or endeavoured to enveagle any mans belief unto mine , nor so much as ever revealed or disputed them with my dearest friends ; by which means i neither propagated them in others , nor confirmed them in my self ; but suffering them to flame upon their own substance , without addition of new fuel , they went out insensibly of themselves . therefore these opinions , though condemned by lawful councels , were not heresies in me , but bare errors , and single lapses of my understanding without a joynt depravity of my will : those have not onely depraved understandings , but diseased affections , which cannot enjoy a singularity without an heresie , or be the author of an opinion without they be of a sect also ; this was the villany of the first schism of lucifer , who was not content to err alone , but drew into his faction many legions , and upon this experience he tempted only eve , as well understanding the communicable nature of sin , and that to deceive but one , was tacitely and upon consequence to delude them both . sect. 8 that heresies should arise , we have the prophesie of christ ; but that old ones should be abolished , we hold no prediction . that there must be heresies , is true , not only in our church , but also in any other : even in the doctrines heretical , there will be super-heresies ; and arians not only divided from their church , but also among themselves : for heads that are disposed unto schism and complexionably propense to innovation , are naturally disposed for a community ; nor will be ever confined unto the order or oeconomy of one body ; and therefore when they separate from others , they knit but loosely among themselves , nor contented with a general breach or dichotomy with their church , do subdivide and mince themselves almost into atoms . 't is true , that men of singular parts and humours have not been free from singular opinions and conceits in all ages ; retaining something not only beside the opinion of his own church or any other , but also any i particular author ; which notwithstanding a sober judgment may do without offence or heresie ; for there is yet , after all the decrees of councils , and the niceties of schools , many things untouch'd , unimagin'd , wherein the liberty of an honest reason may play and expatiate with security , and far without the circle of an heresie . sect. 9 as for those wingy mysteries in divinity , and airy subtleties in religion , which have unhing'd the brains of better heads , they never stretched the pia mater of mine ; methinks there be not impossibilities enough in religion , for an active faith ; the deepest mysteries ours contains , have not only been illustrated , but maintained by sylogism , and the rule of reason : i love to lose my self in a mystery , to pursue my reason to an o altitudo ! 't is my solitary recreation to pose my apprehension with those involved aenigma's and riddles of the trinity , with incarnation and resurrection . i can answer all the objections of satan and my rebellious reason , with that odd resolution i learned of tertullian , certum est quia impossible est . i desire to exercise my faith in the difficultest point ; for to credit ordinary and visible objects , is not faith , but perswasion . some believe the better for seeing christ's sepulchre ; and when they have seen the red sea , doubt not of the miracle . now contrarily , i bless my self , and am thankful that i lived not in the days of miracles , that i never saw christ nor his disciples ; i would not have been one of those israelites that pass'd the red sea , nor one of christ's patients on whom he wrought his wonders ; then had my faith been thrust upon me ; nor should i enjoy that greater blessing pronounced to all that believe and saw not . 't is an easie and necessary belief , to credit what our eye and sense hath examined : i believe he was dead and buried , and rose again ; and desire to see him in his glory , rather than to contemplate him in his cenotaphe , or sepulchre . nor is this much to believe ; as we have reason , we owe this faith unto history : they only had the advantage of a bold and noble faith , who lived before his coming , who upon obscure prophesies and mystical types could raise a belief , and expect apparent impossibilities . sect. 10 't is true , there is an edge in all sirm belief , and with an easie metaphor we may say the sword of faith ; but in these obscurities i rather use it in the adjunct the apostles gives it , a buckler ; under which i conceive a wary combatant may lye invulnerable . since i was of understanding to know we knew nothing , my reason hath been more pliable to the will of faith ; i am now content to understand a mystery without a rigid definition , in an easie and platonick description . that b allegorical description of hermes , pleaseth me beyond all the metaphysical definitions of divines ; where i cannot satisfie my reason , i love to humour my fancy : i had as live you tell me that anima est angelus hominis , est corpus dei , as entelechia ; lux est umbra dei , as actus perspicui ; where there is an obscurity too deep for our reason , 't is good to sit down with a description , periphrasis , or adumbration ; for by acquainting our reason how unable it is to display the visible and obvious effects of nature , it becomes more humble and submissive unto the subtleties of faith ; and thus i teach my haggard and unreclaimed reason to stoop unto the lure of faith. i believe there was already a tree whose fruit our unhappy parents tasted , though in the same chapter when god forbids it , 't is positively said , the plants of the fields were not yet grown ; for god had not caus'd it to rain upon the earth . i believe that the serpent ( if we shall literally understand it ) from his proper form and figure made his motion on his belly before the curse . i find the tryal of the pucellage and virginity of women , which god ordained the jews , is very fallible . experience and history informs me , that not onely many particular women , bur likewise whole nations have escaped the curse of childbirth , which god seems to pronounce upon the whole sex ; yet do i believe that all this is true , which indeed my reason would perswade me to be false ; and this i think is no vulgar part of faith , to believe a thing not only above , but contrary to reason , and against the arguments of our proper senses . sect. 11 in my solitary and retired imagination , ( neque enim cum porticus , aut me lectulus accepit desum mihi ) i remember i am not alone , and therefore forget not to contemplate him and his attributes who is ever with me , especially those two mighty ones , his wisdom and eternity ; with the one i recreate , with the other i confound my understanding : for who can speak of eternity without a soloecism , or think thereof without an extasie ? time we may comprehend : 't is but five days elder then our selves , and hath the same horoscope with the world ; but to retire so far back as to apprehend a beginning , to give such an infinite start forwards as to conceive an end in an essence that we affirm hath neither the one nor the other , it puts my reason to st. paul's sanctuary : my philosophy dares not say the angels can do it ; god hath not made a creature that can comprehend him ; 't is a priviledge of his own nature : i am that i am , was his own definition unto moses ; and 't was a short one , to confound mortality , that durst question god , or ask him what he was ; indeed he onely is ; all others have and shall be : but in eternity there is no distinction of tenses ; and therefore that terrible term predestination , which hath troubled so many weak heads to conceive , and the wisest to explain , is in respect to god no prescious determination of our estates to come , but a definitive blast of his will already fulfilled , and at the instant that he first decreed it ; for to his eternity which is indivisible , and all together the last trump is already sounded , the reprobates in the flame , and the blessed in abraham's bosome . st. peter speaks modestly , when he saith , a thousand years to god are but as one day : for to speak like a philosopher , those continued instances of time which flow into a thousand years , make not to him one moment ; what to us is to come , to his eternity is present , his whole duration being but one permanent point , without succession , parts , flux , or division . sect. 12 there is no attribute that adds more difficulty to the mystery of the trinity , where , though in a relative way of father and son , we must deny a priority . i wonder how aristotle could conceive the world-eternal , or how he could make good two eternities : his similitude of a triangle , comprehended in a square , doth somewhat illustrate the trinity of our souls , and that the triple unity of god ; for there is in us not three , but a trinity of souls , because there is in us , if not three distinct souls , yet differing faculties , that can , and do subsist apart in different subjects , and yet in us are thus united as to make but one soul and substance : if one soul were so perfect as to inform three distinct bodies , that were a petty trinity : conceive , the distinct number of three , not divided nor separated by the intellect , but actually comprehended in its unity , and that is a perfect trinity . i have often admired the mystical way of pythagoras , and the secret magick of numbers . beware of philosophy , is a precept not to be received in too large a sense ; for in this mass of nature there is a set of things that carry in their front , though not in capital letters , yet in stenography , and short characters , something of divinity , which to wiser reasons serve as luminaries in the abyss of knowledge , and to judicious beliefs , as scales and roundles to mount the pinacles and highest pieces of divinity the severe schools shall never laugh me out of the philosophy of hermes , that this visible world is but a picture of the invisible , wherein as in a pourtraict , things are not truely , but in equivocal shapes , and as they counterfeit some real substance in that invisible fabrick . sect. 13 that other attribute wherewith i recreate my devotion , is his wisdom , in which i am happy ; and for the contemplation of this only , do not repent me that i was bred in the way of study : the advantage i have of the vulgar , with the content and happiness i conceive therein , is an ample recompence for all my endeavours , in what part of knowledge soever . wisdom is his most beauteous attribute , no man can attain unto it , yet solomon pleased god when he desired it . he is wise , because he knows all things ; and he knoweth all things , because he made them all : but his greatest knowledge is in comprehending that he made not , that is , himself . and this is also the greatest knowledge in man. for this do i honour my own profession , and embrace the counsel even of the devil himself : had he read such a lecture in paradise , as he did at * delphos , we had better known our selves ; nor had we stood in fear to know him . i know he is wise in all , wonderful in what we conceive , but far more in what we comprehend not ; for we behold him but asquint , upon reflex or shadow ; our understanding is dimmer than moses eye ; we are ignorant of the back-parts or lower side of his divinity ; therefore to prie into the maze of his counsels , is not only folly in man , but presumption even in angels ; like us , they are his servants , not his senators ; he holds no counsel , but that mystical one of the trinity , wherein though there be three persons , there is but one mind that decrees without contradiction : nor needs he any ; his actions are not begot with deliberation , his wisdom naturally knows what 's best ; his intellect stands ready fraught with the superlative and purest idea's of goodness ; consultation and election , which are two motions in us , make but one in him ; his action springing from his power , at the first touch of his will. these are contemplations metaphysical : my humble speculations have another method , and are content to trace and discover those expressions he hath left in his creatures , and ▪ the obvious effects of nature ; there is no danger to profound these mysteries , no sanctum sanctorum in philosophy : the world was made to be inhabited by beasts ; but studied and contemplated by man : 't is the debt of our reason we owe unto god , and the homage we pay for not being beasts ; without this , the world is still as though it had not been , or as it was before the sixth day , when as yet there was not a creature that could conceive , or say there was a world. the wisdom of god receives small honour from those vulgar heads that rudely stare about , and with a gross rusticity admire his works ; those highly magnifie him , whose judicious inquiry into his acts , and deliberate research into his creatures , return the duty of a devout and learned admiration . therefore , search while thou wilt , and let thy reason go to ransome truth even to th' abyss below ; rally the scattered causes ; and that line which nature twists , be able to untwine : it is thy makers will , for unto none , but unto reason can he e're be known . the devils do know thee , but those damn'd meteors build not thy glory , but confound thy creatures . teach my indeavours so thy works to read , that learning them in thee , i may proceed . give thou my reason that instructive flight , whose weary wings may on thy hands still light . teach me so to soar aloft , yet ever so , when near the sun , to stoop again below . thus shall my humble feathers safely hover , and though neer earth , more than the heavens discover . and then at last , when homeward l shall drive rich with the spoils of nature to my hive , there will i sit like that industrious flie , buzzing thy praises , which shall never die , till death abrupts them , and succeeding glory bid me go on in a more lasting story . and this is almost all wherein an humble creature may endeavour to requite , and some way to retribute unto his creator : for if not he that saith , lord , lord , but he that doth the will of his father , shall be saved ; certainly our wills must be our performances , and our intents make out our actions ; otherwise our pious labours shall find anxiety in our graves , and our best endeavours not hope , but fear a resurrection . sect. 14 there is but our first cause , and four second causes of all things ; some are without efficient , as god ; others without matter , as angels ; some without form , as the first matter : but every essence created or uncreated , hath its final cause , and some positive end both of its essence and operation ; this is the cause i grope after in the works of nature ; on this hangs the providence of god : to raise so beauteous a structure , as the world and the creatures thereof , was but his art ; but their sundry and divided operations , with their predestinated ends , are from the treasure of his wisdom . in the causes , nature and affections of the eclipses of the sun and moon , there is most excellent speculation ; but to profound farther , and to contemplate a reason why his providence hath so disposed and ordered their motions in that vast circle , as to conjoyn and obscure each other , is a sweeter piece of reason , and a diviner point of philosophy ; therefore sometimes , and in some things , there appears to me as much divinity in galen his books de usu partium , as in suarez metaphysicks : had aristotle been as curious in the enquiry of this cause as he was of the other , he had not left behind him an imperfect piece of philosophy , but an absolute tract of divinity . sect. 15 natura nihil aget frustra , is the only indisputed axiome in philosophy ; there are no grotesques in nature ; not any thing framed to fill up empty cantons , and unnecessary spaces : in the most imperfect creatures , and such as were not preserved in the ark , but having their seeds and principles in the womb of nature , are every where , where the power of the sun is ; in these is the wisdom of his hand discovered : out of this rank solomon chose the object of admiration ; indeed what reason may not go to school to the wisdom of bees , ants , and spiders ? what wise hand teacheth them to do what reason cannot teach us ? ruder heads stand amazed at those prodigious pieces of nature , whales , elephants , dromidaries and camels ; these , i confess , are the colossus and majestick pieces of her hand : but in these narrow engines there is more curious mathematicks ; and the civility of these little citizens , more neatly sets forth the wisdom of their maker . who admires not regio montanus his fly beyond his eagle , or wonders not more at the operation of two souls in those little bodies , than but one in the trunk of a cedar ? i could never content my contemplation with those general pieces of wonder , the flux and reflux of the sea , the increase of nile , the conversion of the needle to the north ; and have studied to match and parallel those in the more obvious and neglected pieces of nature , which without further travel i can do in the cosmography of my self ; we carry with us the wonders we seek without us : there is is all africa and her prodigies in us ; we are that bold and adventurous piece of nature , which he that studies wisely learns in a compendium , what others labour at in a divided piece and endless volume . thus there are two books from whence i collect my divinity ; besides that written one of god , another of his servant nature , that universal and publick manuscript , that lies expans'd unto the eyes of all , those that never saw him in the one , have discoveerd him in the other : this was the scripture and theology of the heathens ; the natural motion of the sun made them more admire him , than its supernatural station did the children of israel ; the ordinary effects of nature wrought more admiration in them , than in the other all his miracles ; surely the heathens knew better how to joyn and read these mystical letters , than we chiristians , who cast a more careless eye on these common hieroglyphicks , and disdain to suck divinity from the flowers of nature . nor do i so forget god as to adore the name of nature ; which i define not with the schools , to be the principle of motion and rest , but that streight and regular line , that settled and constant course the wisdom of god hath ordained the actions of his creatures , according to their several kinds . to make a revolution every day , is the nature of the sun , because of that necessary course which god hath ordained it , from which it cannot swerve , by a faculty from that voice which first did give it motion . now this course of nature god seldome alters or perverts , but like an excellent artist hath so contrived his work , that with the self same instrument , without a new creation , he may effect his obscurest designs . thus he sweetneth the water with a word , preserveth the creatures in the ark , which the blast of his mouth might have as easily created ; for god is like a skilful geometrician who when more easily , and with one stroak of his compass he i might describe or divide a right line , had yet rather do this in a circle or longer way ; according to the constituted and fore-laid principles of his art : yet this rule of his he doth sometimes pervert , to acquaint the world with his prerogative , lest the arrogancy of our reason should question his power , and conclude he could not : and thus i call the effects of nature the works of god , whose hand and instrument she only is ; and therefore to ascribe his actions unto her , is to devolve the honour of the principal agent , upon the instrument ; which if with reason we may do , then let our hammers rise up and boast they have built our houses , and our pens receive the honour of our writing . i hold there is a general beauty in the works of god , and therefore no deformity in any kind of species of creature whatsoever : i cannot tell by what logick i we call a toad , a bear , or an elephant ugly , they being created in those outward shapes and figures which best express those actions of their inward forms . and having past that general visitation of god , who saw that all that he had made was good , that is , conformable to his will , which abhors deformity , and is the rule of order and beauty ; there is no deformity but in monstrosity , wherein notwithstanding there is a kind of beauty . nature so ingeniously contriving the irregular parts , as they become sometimes more remarkable than the principal fabrick . to speak yet more narrowly , there was never any thing ugly or mis-shapen , but the chaos ; wherein notwithstanding , to speak strictly , there was no deformity , because no form , nor was it yet impregnant by the voice of god ; now nature is not at variance with art , nor art with nature ; they being both servants of his providence : art is the perfection of nature : were the world now as it was the sixth day , there were yet , a chaos : nature hath made one world , and art another . in brief , all things are artificial ; for nature is the art of god. this is the ordinary and open way of his providence , which art and industry have in a good part discovered , whose effects we may foretel without an oracle : to foreshew these , is not prophesie , but pognostication . there is another way full of meanders and labyrinths , whereof the devil and spirits have no exact ephimerides , and that is a more particular and obscure method of his providence , directing the operations of individuals and single essences : this we call fortune , that serpentine and crooked line , whereby he draws those actions his wisdom intends in a more unknown and secret way : this cryptick and involved method of his providence have i ever admired , nor can i relate the history of my life , the occurrences of my days , the escapes of dangers , and hits of chance , with a bezo las manos to fortune , or a bare gramercy to my good stars : abraham might have thought the ram in the thicket came thither by accident ; humane reason would have said , that meer chance conveyed moses in the ark to the sight of pharaoh's daughter : what a labyrinth is there in the story of joseph , able to convert a stoick ? surely there are in every man's life certain rubs , doublings and wrenches , which pass a while under the effects of chance , but at the last well examined , prove the meer hand of god. 't was not dumb chance , that to discover the fougade or powder-plot , contrived a miscarriage in the letter . i like the victory of 88. the better for that one occurrence which our enemies imputed to our dishonour , and the partiality of fortune , to wit , the tempests and contrariety of winds , king philip did not detract from the nation , when he said , he sent his armado to fight with men , and not to combate with the winds . where there is a manifest disproportion between the powers and forces of two several agents , upon a maxime of reason we may promise the victory to the superiour ; but when unexpected accidents slip in , and unthought of occurrences intervene , these must proceed from a power that owes no obedience to those axioms : where , as in the writing upon the wall , we may behold the hand , but see not the spring that moves it . the success of that petty province of holland ( of which the grand seignour proudly said , if they should trouble him as they did the spaniard , he would send his men with shovels and pick axes , and throw it into the sea ) i cannot altogether ascribe to the ingenuity and industry of the people , but the mercy of god , that hath disposed them to such a thriving genius ; and to the will of his providence , that disposeth her favour to each country in their pre-ordinate season . all cannot be happy at once ; for because the glory of one state depends upon the ruine of another , there is a revolution and vicissitude of their greatness , and must obey the swing of that wheel , not moved , by intelligences , but by the hand of god , whereby all estates arise to their zenith and vertical points , according to their predestinated periods . for the lives , not only of men , but of common-wealths and the whole world , run not upon a helix that still enlargeth ; but on a circle , where arriving to their meridian , they decline in obscurity , and fall under the horizon again . sect. 18 these must not therefore be named the effects of fortune , but in a relative way , and as we term the works of nature : it was the ignorance of mans reason that begat this very name , and by a careless term miscalled the providence of god : for there is no liberty for causes to operate in a loose and stragling way ; nor any effect whatsoever , but hath its warrant from some universal or superiour cause . 't is not a ridiculous devotion to say a prayer before a game at tables ; for even in sortiligies and matters of greatest uncertainty , there is a setled and pre-ordered course of effects . it is we that are blind , not fortune : because our eye is too dim to discover the mystery of her effects , we foolishly paint her blind , and hoodwink the providence of the almighty . i cannot justifie that contemptible proverb , that fools only are fortunate ; or that insolent paradox , that a wise man is cut of the reach of fortune ; much less those opprobrious epithets of poets , whore , bawd , and strumpet . 't is , i confess , the common fate of men of singular gifts of mind , to be destitute of those of fortune ; which doth not any way deject the spirit of wiser judgements , who throughly understand the justice of this proceeding ; and being inrich'd with higher donatives , cast a more careless eye on these vulgar parts of felicity . it is a most unjust ambition to desire to engross the mercies of the almighty , not to be content with the goods of mind , without a possession of those of body or fortune : and it is an error worse than heresie , to adore these complemental and circumstantial pieces of felicity , and undervalue those perfections and essential points of happiness , wherein we resemble our maker . to wiser desires it is satisfaction enough to deserve , though not to enjoy the favours of fortune ; let providence provide for fools : 't is not partiality , but equity in god , who deals with us but as our natural parents ; those that are able of body and mind , he leaves to their deserts ; to those of weaker merits he imparts a larger portion , and pieces out the defect of one , by the access of the other . thus have we no just quarrel with nature , for leaving us naked ; or to envy the horns , hoofs , skins and furs of other creatures , being provided with reason , that can supply them all . we need not labour with so many arguments to confute judicial astrology ; for if there be a truth therein , it doth not injure divinity : if to be born under mercury disposeth us to be witty , under jupiter to be wealthy ; i do not owe a knee unto these , but unto that merciful hand that hath ordered my indifferent and uncertain nativity unto such benevolous aspects . those that hold that all things are governed by fortune , had not erred , had they not persisted there : the romans that erected a temple to fortune , acknowledged therein , though in a blinder way , somewhat of divinity ; for in a wise supputation all things begin and end in the almighty . there is a nearer way to heaven than homer's chain ; an easie logick may conjoyn heaven and earth , in one argument , and with less than a sorites resolve all things into god. far though we christen effects by their most sensible and nearest causes , yet is god the true and infallible cause of all , whose concourse though it be general , yet doth it subdivide it self into the particular actions of every thing , and is that spirit , by which each singular essence not only subsists , but performs its operation . sect. 19 the bad construction , and perverse comment on these pair of second causes , or visible hands of god , have perverted the devotion of many unto atheism ; who forgetting the honest advisoes of faith , have listened unto the conspiracy of passion and reason . i have therefore always endeavoured to compose those feuds and angry dissentions between affection , faith and reason : for there is in our soul a kind of triumvirate , or triple government of three competitors , which distract the peace of this our common-wealth , not less than did that other the state of rome . as reason is a rebel unto faith , so passion unto reason : as the propositions of faith seem absurd unto reason , so the theorems of reason unto passion , and both unto reason ; yet a moderate and peaceable discretion may so state and order the matter , that they may be all kings , and yet make but one monarchy , every one exercising his soveraignty and prerogative in a due time and place , according to the restraint and limit of circumstance , there is , as in philosophy , so in divinity , sturdy doubts , and boisterous objections , wherewith the unhappiness of our knowledge too nearly acquainteth us . more of these no man hath known than my self , which i confess i conquered , not in a martial posture , but on my knees . for our endeavours are not only to combat with doubts , but always to dispute with the devil : the villany of that spirit takes a hint of infidelity from our studies , and by demonstrating a naturality in one way , makes us mistrust a miracle in another . thus having , perused the archidoxes , and read the secret sympathies of things , he would disswade my belief from the miracle of the brazen serpent , make me conceit that image worked by sympathy , and was but an aegyptian trick to cure their diseases without a miracle . again , having seen some experiments of bitumen , and having read far more of naphtha , he whispered to my curiosity the fire of the altar might be natural : and bid me mistrust a miracle in elias , when he entrenched the altar round with water : for that inflamable substance yields not easily unto water , but flames in the arms of its antagonist . and thus would he inveagle my belief to think the combustion of sodom might be natural , and that there was an asphaltick and bituminous nature in that lake before the fire of gomorrah . i know that manna is now plentifully gathered in calabria ; and josephus tells me , in his days it was as plentiful in arabia ; the devil therefore made the quaere , where was then the miracle in the days of moses : the israelite saw but that in his time , the natives of those countries behold in ours . thus the devil played at chess with me , and yielding a pawn , thought to gain a queen of me , taking advantage of my honest endeavours ; and whilst i laboured to raise the structure of my reason , he strived to undermine the edifice of my faith. sect. 20 neither had these or any other ever such advantage of me , as to incline me to any point of infidelity or desperate positions of atheism ; for i have been these many years of opinion there was never any . those that held religion was the difference of man from beasts , have spoken probably , and proceed upon a principle as inductive as the other . that doctrine of epicurus , that denied the providence of god , was no atheism , but a magnificent and high strained conceit of his majesty , which he deemed too sublime to mind the trivial actions of those inferiour creatures . that fatal necessity of the stoicks , is nothing but the immutable law of his will. those that heretofore denied the divinity of the holy ghost , have been condemned , but as hereticks ; and those that now deny our saviour ( though more than hereticks ) are not so much as atheists : for though they deny two persons in the trinity , they hold as we do , there is but one god. that villain and secretary of hell , that composed that miscreant piece of the three impostors , though divided from all religions , and was neither jew , turk nor christian ; was not a positive atheist . i confess every country hath its machiavel , every age its lciuan , whereof common heads must not hear , nor more advanced judgments too rashly venture on : it is the rhetorick of satan , and may pervert a loose or prejudicate belief . sect. 22 i confess i have perused them all , and can discover nothing that may startle a discreet belief ; yet are their heads carried off with the wind and breath of such motives . i remember a doctor in physick of italy , who could perfectly believe the immortality of the soul , because galen seemed to make a doubt thereof . with another i was familiarly acquainted in france , a divine , and a man of singular parts , that on the same point was so plunged and gravelled with * three lines of seneca , that all our antidotes , drawn from both scripture and philosophy , could not expel the poyson of his errour . there are a set of heads , that can credit the relations of mariners , yet question the testimonies of st. paul ; and peremptorily maintain the traditions of aelian or pliny , yet in histories of scripture raise queries and objections , believing no more than they can parallel in humane authors . i confess there are in scripture stories that do exceed the fables of poets , and to a captious reader found like garagantua or bevis : search all the legends of times past , and the fabulous comnceits or these present , and 't will be hard to find one that deserves to carry the buckler unto sampson ; yet is all this of an easie possibility , if we conceive a divine concourse , or an influence from the little finger of the almighty . it is impossible that either in the discourse of man , or in the infallible voice of god , to the weakness of our apprehensions , there should not appear irregularities , contradictions , and antinomies : my self could shew a catalogue of doubts , never yet imagined nor questioned , as i know , which are not resolved at the first hearing ; not fantastick queries or objections of air ; for i cannot hear of atoms in divinity . i can read the history of the pigeon that was sent out of the ark , and returned no more , yet not question how she found out her mate that was left behind : that lazarus was raised from the dead , yet not demand where in the interim his soul awaited ; or raise a law-case , whether his heir might lawfully detain his inheritance bequeathed unto him by his death , and he , though restored to life , have no plea or title unto his former possessions . whether eve was framed out of the left side of adam , i dispute not ; because i stand not yet assured which is the right side of a man ; or whether there be any such distinction in nature : that she was edified out of the rib of adam , i believe , yet raise no question who shall arise with that rib at the resurrection : whether adam was an hermaphrodite , as the rabbins contend upon the letter of the text , because it is contrary to reason , there should be an hermaphrodite , before there was a woman ; or a composition of two natures , before there was a second composed . likewise , * whether the world was created in autumn , summer , or the spring ] because it was created in them all ; for whatsoever sign the sun possesseth , those four seasons are actually existent : it is the nature of this luminary to distinguish the several seasons of the year , all which it makes at one time in the whole earth , and successively in any part thereof . there are a bundle of curiosities , not only in philosophy , but in divinity , proposed and discussed by men of most supposed abilities , which indeed are not worthy our vacant hours , much less our serious studies . pieces only fit to be placed in pantagruel's library , or bound up with tartaretus de modo cacandi . sect. 22 these are niceties that become not those that peruse so serious a mystery : there are others more generally questioned and called to the bar , yet methinks of an easie and possible truth . 't is ridiculous to put off , or down the general flood of noah , in that particular inundation of deucalion : ] that there was a deluge once , seems not to me so great a miracle , as that there is not one always . ‖ how all the kinds of creatures , not only in their own bulks , but with a competency of food and sustenance , might be preserved in one ark , and within the extent of three hundred cubits , to a reason that rightly examines , it will appear very feasible . ] there is another secret not contained in the scripture , which is more hard to comprehend , * and put the honest father to the refuge of a miracle : ] and that is , not only how the distinct pieces of the world , and divided islands should be first planted by men , but inhabited by tigers , panthers , and bears . how america abounded with beasts of prey , and noxious animals , yet contained not in it that necessary creature , a horse , is very strange . by what passage those , not only birds , but dangerous and unwelcome beasts came over : how there be creatures there , ( which are not found in this triple continent ; ) all which must needs be strange unto us , that hold but one ark , and that the creatures began their progress from the mountains of ararat : they who to salve this would make the deluge particular , proceed upon a principle that i can no way grant ; not only upon the negative of holy scriptures , but of mine own reason , whereby i can make it probable , that the world was as well peopled in the time of noah , as in ours ; * and fifteen hundred years to people the world , as full a time for them , as four thousand years since have been to us . ] there are other assertions and common tenents drawn from scripture , and generally believed as scripture , whereunto notwithstanding , i would never betray the liberty of my reason . 't is a paradox to me , ‖ that methusalem was the longest liv'd of all the children of adam ] and no man will be able to prove it ; when from the process of the text , i can manifest it may be otherwise . * that judas perished by hanging himself , there is no certainty in scripture : though in one place it seems to affirm it , and by a doubtful word hath given occasion to translate it ; yet in another place , in a more punctual description , it makes it improbable , and seems to overthrow it . ] that our fathers , after the flood , erected the tower of babel , to preserve th●mselves against a second deluge , is generally opinioned and believed , yet is there another intention of theirs expressed in scripture : besides , it is improbable from the circumstance of the place , that is , a plain in the land of shinar : these are no points of faith , and therefore may admit a free dispute . there are yet others , and those familiarly conclude from the text , wherein ( under favour ) i see no consequence : the church of rome , confidently proves the opinion of tutelary angels , from that answer when peter knockt at the door ; 't is not he , but his angel ; that is , might some say , his messenger , or some body from him ; for so the original signifies ; and is as likely to be the doubtful families meaning ▪ this exposition i once suggested to a young divine , that answered upon this point ; to which i remember the franciscan opponent replyed no more ; but that it was a new , and no authentick interpretation . sect. 23 these are but the conclusions and fallible discourses of man upon the word of god , for such i do believe the holy scriptures ; yet were it of man , i could not chuse but say , it was the singularest , and superlative piece that hath been extant since the creation : were i a pagan , i should not refrain the lecture of it ; * and cannot but commend the judgment of ptolomy , ] that thought not his library compleat without it . ‖ the alcoran of the turks ( i speak without prejudice ) is an ill composed piece , containing in it vain and ridiculous errors in philosophy ] impossibilities , fictions , and vanities beyond laughter , maintained by evident and open sophisms , the policy of ignorance , deposition of universities , and banishment of learning ; that hath gotten foot by arms and violence ; this without a blow , hath disseminated it self through the whole earth . it is not unremarkable what philo first observed , that the law of moses continued two thousand years without the least alteration ; whereas , we see , the laws of other common-weals do alter with occasions ; and even those , that pretended their original from some divinity , to have vanished without trace or memory . * i believe besides zoroaster , there were divers that writ before moses ] who , notwithstanding have suffered the common fate of time . mens works have an age like themselves ; and though they out live their authors , yet have they a stint and period to their duration : this only is a work too hard for the teeth of time , and cannot perish but in the general flames , when all things shall confess their ashes . sect. 24 i have heard some with deep sighs lament the lost lines of cicero ; ‖ others with as many groans deplore the combustion of the library of alexandria : for my own part , i think there be too many in the world , and could with patience behold the urn and ashes of the vatican , could i , with a few others , recover the perished leaves of solomon . * i would not omit a copy of enoch's pillars , had they many nearer authors than josephus ] or did not relish somewhat of the fable . some men have written more than others have spoken ; * pineda quotes more authors in one work , than are necessary in a whole world. ‖ of those three great inventions in germany , there are two which are not without their incommodities , ] and 't is disputable whether they exceed not their use and commodities . 't is not a melancholy utinam of my own , but the desires of better beads , that there were a general synod ; not to unite the incompatible difference of religion , but for the benefit of learning , to reduce it as it lay at first , in a few , and solid authors ; and to condemn to the fire those swarms & millions of rhapsodies begotten only to distract and abuse the weaker judgements of scholars , and to maintain the trade and mystery of typographers . sect. 25 i cannot but wonder with what exception the samaritans could confine their belief to the pentateuch , or five books , of moses . i am ashamed at the rabbinical interpretation of the jews , upon the old testament , as much as their defection from the new. and truly it is beyond wonder , how that contemptible and degenerate issue of jacob , once so devoted to ethnick superstition , and so easily seduced to the idolatry of their neighbours , should now in such an obstinate and peremptory belief adhere unto their own doctrine expect impossibilities , and in the face and eye of the church , persist without the least hope of conversion . this is a vice in them , that were a vertue in us ; for obstinacy in a bad cause , is but constancy in a good . and herein i must accuse those of my own religion ; for there is not any of such a fugitive faith , such an unstable belief , as a christian ; none that do so oft transform themselves , not unto several shapes of christianity and of the same species , but unto more unnatural and contrary forms , of jew and mahometan ; that from the name of saviour , can condescend to the bare term of prophet ; and from an old belief that he is come , fall to a new expectation of his coming . it is the promise of christ to make us all one flock ; but how and when this union shall be , is as obscure to me as the last day . of those four members of religion we hold a slender proportion ; there are , i confess , some new additions , yet small to those which accrew to our adversaries , and those only drawn from the revolt of pagans , men but of negative impieties , and such as deny christ , but because they never heard of him : but the religion of the jew is expresly against the christian , and the mahometan against both . for * the turk , in the bulk he now stands , he is beyond all hope of conversion : ] if he fall asunder , there may be conceived hopes , but not without strong improbabilities . the jew is obstinate in all fortunes ; the persecution of fifteen hundred years hath but confirmed them in their errour : they have already endured whatsoever may be inflicted , and have suffered , in a bad cause , even to the condemnation of their enemies . persecution is a bad and indirect way to plant religion ; it hath been the unhappy method of angry devotions , not only to confirm honest religion , but wicked heresies , and extravagant opinions . it was the first stone and basis of our faith , * none can more justly boast of persecutions , and glory in the number and valour of martyrs ; ] for , to speak properly , those are true and almost only examples of fortitude : those that are fetch'd from the field , or drawn from the actions of the camp , are not oft-times so truely precedents of valour as audacity , and at the best attain but to some bastard piece of fortitude : ‖ if we shall strictly examine the circumstances and requisites which aristotle requires to true and perfect valour , we shall find the name only in his master alexander , and as little in that roman worthy , julius caesar ; ] and if any , in that easie and active way , have done so nobly as to deserve that name , yet in the passive and more terrible piece these have surpassed , and in a more heroical way may claim the honour of that title . 't is not in the power of every honest faith to proceed thus far , or pass to heaven through the flames ; every one hath it not in that full measure , nor in so audacious and resolute a temper , as to endure those terrible tests and trials ; who notwithstanding in a peaceable way do truely adore their saviour , and have ( no doubt ) a faith acceptable in the eyes of god. sect. 26 now as all that dye in the war are not termed souldiers ; so neither can i properly term all those that suffer in matters of religion , martyrs . * the council of constance condemns john huss for an heretick ; the stories of his own party stile him a martyr : ] he must need offend the divinity of both , that says he was neither the one nor the other : there are many ( questionless ) canonized on earth , that shall never be saints in heaven ; and have their names in histories and martyrologies , who in the eyes of god are not so perfect martyrs , as was * that wise heathen socrates , that suffered on a fundamental point of religion , the unity of god. ] * i have often pitied the miserable bishop that suffered in the cause of antipodes , ] yet cannot chuse but accuse him of as much madness , for exposing his living on such a trifle ; as those of ignorance and folly , that condemned him . i think my , conscience will not give me the lye , if i say there are not many extant that in a noble way fear the face of death less than my self ; yet from the moral duty i owe to the commandment of god , and the natural , respects that i tender unto the conservation of my essence and being , i would not perish upon a ceremony , politick points , or indifferency : nor is my belief of that untractible temper , as not to bow at their obstacles , or connive at matters wherein there are not manifest impieties : the leaven therefore and ferment of all , not only civil , but religious actions , is wisdom ; without which , to commit our selves to the flames , is homicide , and ( i fear ) but to pass through one fire into another . sect. 27 that miracles are ceased , i can neither prove , nor absolutely deny , much less define the time and period of their cessation : that they survived christ , is manifest upon the record of scripture : that they out-lived the apostles also , and were revived at the conversion of nations , many years after , we cannot deny , if we shall not question those writers whose testimonies we do not controvert , in points that make for our own opinions ; therefore that may have some truth in it that is reported by the jesuites of their miracles in the indies ; i could wish it were true , or had any other testimony than their own pens . they may easily believe those miracles abroad , who daily conceive a greater at home , the transmutation of those visible elements into the body and blood of our saviour : for the conversion of water into wine , which he wrought in cana , or what the devil would have had him done in the wilderness , of stones into bread , compared to this , will scarce deserve the name of a miracle . though indeed to speak properly , there is not one miracle greater than another , they being the extraordinary effects of the hand of god , to which all things are of an equal facility ; and to create the world as easie as one single creature . for this is also a miracle , not onely to produce effects against , or above nature , but before nature ; and to create nature as great a miracle , as to contradict or transcend her . we do too narrowly define the power of god , restraining it to our capacities . * i hold that god can do all things ; how he should work contradictions i do not understand , yet dare not therefore deny . ‖ i cannot see why the angel of god should question esdras to recal the time past , if it were beyond his own power ; or that god should pose mortality in that , which he was not able to perform himself . i will not say god cannot , but he will not perform many things , which we plainly affirm he cannot : this i am sure is the mannerliest proposition , wherein , notwithstanding , i hold no paradox . for strictly his power is the same with his will , and they both with all the rest do make but one god. sect. 28 therefore that miracles have been , i do believe ; that they may yet be wrought by the living , i do not deny : but have no confidence in those which are fathered on the dead ; and this hath ever made me suspect the efficacy of reliques , to examine the bones , question the habits and appurtenances of saints , and even of christ himself i cannot conceive why the cross that helena found , and whereon christ himself . dyed , should have power to restore others unto life : * i excuse not constantine from a fall off his horse , or a mischief from his enemies , upon the wearing those nails ] on his bridle , which our saviour bore upon the cross in his hands . i compute among piae fraudes , nor many degrees before consecrated swords and roses , that which baldwyn king of jerusalem return'd the genovese for their cost and pains in his war , to wit , the ashes of john the baptist . those that hold the sanctity of their souls doth leave behind a tincture and sacred faculty on their bodies , speak naturally of miracles , and do not salve the doubt . now one reason i tender so little devotion unto reliques is , i think , the slender and doubtful respect i have always held unto antiquities : for that indeed which i admire is far before antiquity , that is , eternity ; and that is god himself ; who though he be styled the ancient of days , cannot receive the adjunct of antiquity , who was before the world , and shall be after it , yet is not older than it ; for in his years there is no climacter ; his duration is eternity , and far more venerable than antiquity . sect. 29 * but above all things i wonder how the curiosity of wiser heads coulds pass that great and indisputable miracle , the cessation of oracles ; ] and in what swoun their reasons lay , to content themselves , and sit down with such a far-fetch'd and ridiculous reason as plutarch alleadgeth for it . the jews that can believe the supernatural solstice of the sun in the days of joshua , have yet the impudence to deny the eclipse , which every pagan confessed , at his death : but for this , it is evident beyond all contradiction , * the devil himself confessed it . certainly it is not a warrantable curiosity , to examine the verity of scripture by the concordance of humane history , or seek to confirm the chronicle of hester or daniel , by the authority of magasthenes or herodotus , i confess i have had an unhappy curiosity this way , * till i laughed my self out of it with a piece of justine , where he delivers that the children of israel for being scabbed were banished out of egypt . ] and truely since i have understood the occurrences of the world , and know in what counterfeit shapes , and deceitful vizards times present represent on the stage things past ; i do believe them little more then things to come . some have been of my opinion , and endeavoured to write the history of their own lives ; wherein moses hath out-gone them all , and left not onely the story of his life , but as some will have it , of his death also . sect. 30 it is a riddle to me , how this story of oracles hath not worm'd out of the world that doubtful conceit of spirits and witches ; how so many learned heads should so far forget their metaphysicks , and destroy the ladder and scale of creatures , as to question the existence of spirits : for my part , * i have ever believed , and do now know , that there are witches : ] they that doubt of these do not onely deny them , but spirits ; and are obliquely , and upon consequence a sort not of infidels , but atheists . those that to confute their incredulity desire to see apparitions , shall questionless never behold any , ‖ nor have the power to be so much as witches : ] the devil hath them already in a heresie as capital as witchcraft ; and to appear to them , were but to convert them . of all the delusions wherewith he deceives mortality , there is not any that puzleth me more than the legerdemain of changelings ; i do not credit those transformations of reasonable creatures into beasts , or that the devil hath a power to transpeciate a man into a horse , who tempted christ ( as a trial of his divinity ) to convert but stones into bread . i could believe that spirits use with man the act of carnality , and that in both sexes ; i conceive they may assume , steal , or contrive a body , wherein there may be action enough to content decrepit lust , or passion to satisfie more active veneries ; yet in both , without a possibility of generation : and therefore that opinion that antichrist should be born of the tribe of * dan , by conjunction with the divil , ] is ridiculous , and a conceit fitter for a rabbin than a christian . i hold that the devil doth really possess some men , the spirit of melancholly others , the spirit of delusion others ; that as the devil is concealed and denyed by some . so god and good angels are pretended by others whereof the late defection of the maid of germany hath left a pregnant example . sect. 31 again , i believe that all that use sorceries , incantations , and spells , are not witches , or as we term them , magicians ; i conceive there is a traditional magick , not learned immediately from the devil , but at second hand from his scholars , who having once the secret betrayed , are able , and do emperically practise without his advice , they proceeding upon the principles of nature ; where actives aptly conjoyned to disposed passives , will under any master produce their effects . thus i think at first a part of philosophy was witchcraft , which being afterward derived to one another , proved but philosophy , and was indeed no more but the honest effects of nature : what invented by us is philosophy , learned from him is magick . we do surely owe the discovery of many secrets to the discovery of good and bad angels . i could never pass that sentence of paracelsus , without an asterisk , or annotation ; * ascendens constellatum multa revelat , quaerentibus magnalia naturae , i. e. opera dei. i do think that many mysteries ascribed to our own inventions , have been the courteous revelations of spirits ; for those noble essences in heaven bear a friendly regard unto their fellow nature on earth ; and therefore believe that those many prodigies and ominous prognosticks , which fore-run the ruines of states , princes , and private persons , are the charitable premonitions of good angels , which more careless enquiries term but the effects of chance and nature . sect. 32 now besides these particular and divided spirits , there may be ( for ought i know ) an universal and common spirit to the whole world. it was the opinion of plato , and it is yet of the hermetical philosophers ; if there be a common nature that unites and tyes the scattered and divided individuals into one species , why may there not be one that unites them all ? however , i am sure there is a common spirit that plays within us , yet makes no part in us ; and that is the spirit of god , the fire and fcintillation of that noble and mighty essence , which is the life and radical heat of spirits , and those essences that know not the vertue of the sun , a fire quite contrary to the fire of hell : this is that gentle heat that brooded on the waters , and in six days hatched the world ; this is that irradiation that dispels the mists of hell , the clouds of horrour , fear , sorrow , despair ; and preserves the region of the mind in serenity : whatsoever feels not the warm gale , and gentle ventilation of this spirit , ( though i feel his pulse ) i dare not say he lives ; for truely without this , to me there is no heat under the tropick ; nor any light , though i dwelt in the body of the sun. as when the labouring sun hath wrought his track vp to the top of lofty cancers back , the ycie ocean cracks , the frozen pole thaws with the heat of the celestial coale ; so when thy absent beams begin t' impart again a solstice on my frozen heart , my winter's ov'r ; my drooping spirits sing , and every part revives into a spring . but if thy quickning beams a while decline , and with their light bless not this orb of mine , a chilly frost surpriseth every member , and in the midst of june i feel december . o how this earthly temper doth debase the noble soul , in this her humble place . whose wingy nature ever doth aspire to reach that place whence first it took its fire . these flames i feel , which in my heart do dwell are not thy beams , but take their fire from hell o quench them all , and let thy light divine be as the sun to this poor orb of mine ; and to thy sacred spirit convert those fires , whose earthly fumes choak my devout aspires . sect. 33 therefore for spirits , i am so far from denying their existence , that i could easily believe , that not onely whole countries , but particular persons have their tutelary and guardian angels : * it is not a new opinion of the church of rome , but an old one of pythagoras and plato ; ] there is no heresie in it , and if not manifestly defin'd in scripture , yet is an opinion of a good and wholesome use in the course and actions of a mans life , and would serve as an hypothesis to salve many doubts , whereof common philosophy affordeth no solution . now if you demand my opinion and metaphysicks of their natures , i confess them very shallow , most of them in a negative way , like that of god ; or in a comparative , between our selves and fellow-creatures ; for there is in this universe a stair , or manifest scale of creatures , rising not disorderly , or in confusion , but with a comely method and proportion . between creatures of meer existence and things of life , there is a large disproportion of nature ; between plants and animals of creatures of sense , a wider difference ; between them and man , a far greater : and if the proportion hold one , between man an angels there should be yet a greater . we do not comprehend their natures , who retain the first definition of porphyry , and distinguish them from our selves by immortality ; for before his fall , 't is thought , man also was immortal ; yet must we needs affirm that he had a different essence from the angels ; having therefore no certain knowledge of their natures , 't is no bad method of the schools , whatsoever perfection we find obscurely in our selves , in a more compleat and absolute way to ascribe unto them . i believe they have an extemporary knowledge , and upon the first motion of their reason do what we cannot without study or deliberation ; that they know things by their forms , and define by specifical difference what we describe by accidents and properties ; and therefore probabilities to us may be demonstrations unto them : that they have knowledge not onely of the specifical , but numerical forms of individuals , and understand by what reserved difference each single hypostasis , ( besides the relation to its species ) becomes its numerical self . that as the soul hath a power to move the body it informs , so there 's a faculty to move any , though inform none ; ours upon restraint of time , place , and distance ; but that invisible hand that conveyed habakkuk to the lyons den , or philip to azotus , infringeth this rule , and hath a secret conveyance , wherewith mortality is not acquainted : if they have that intuitive knowledge , whereby as in reflexion they behold the thoughts of one another , i cannot peremptorily deny but they know a great part of ours . they that to refute the invocation of saints , have denied that they have any knowledge of our affairs below , have proceeded too far , and must pardon my opinion , till i can throughly answer that piece of scripture , at the conversion of a sinner the angels in heaven rejoyce . * i cannot with those in that great father securely interpret the work of the first day , fiat lux , to the creation of angels . ] though ( i confess there is not any creature that hath so neer a glympse of their nature , as light in the sun and elements . we stile it a bare accident , but ‖ where it subsists alone , 't is a spiritual substance , and may be an angel : ] in brief , conceive light invisible , and that is a spirit . sect. 34 these are certainly the magisterial and master pieces of the creator , the flower or ( as we may say ) the best part of nothing , actually existing , what we are but in hopes , and probability ; we are onely that amphibious piece between a corporal and spiritual essence , that middle form that links those two together , and makes good the method of god and nature , that jumps not from extreams , but unites the incompatible distances by some middle and participating natures : that we are the breath and similitude of god , it is indisputable , and upon record of holy scripture ; but to call our selves a microcosm , or little world , i thought it onely a pleasant trope of rhetorick , till my neer judgement and second thoughts told me there was a real truth therein : for first we are a rude mass , and in the rank of creatures , which onely are , and have a dull kind of being not yet priviledged with life , or preferred to sense or reason ; next we live the life of plants , the life of animals , the life of men , and at last the life of spirits , running on in one mysterious nature those five kinds of existences , which comprehend the creatures not onely of the world , but of the universe : thus is man that great and true amphibium , whose nature is disposed to live not onely like other creatures in divers elements , but in divided and distinguished worlds : for though there be but one to sense , there are two to reason ; the one visible , the other invisible , whereof moses seems to have left description , and of the other so obscurely , that some parts thereof are yet in controversie . and truely for the first chapters of genesis , i must confess a great deal of obscurity ; though divines have to the power of humane reason endeavoured to make all go in a literal meaning , yet those allegorical interpretations are also probable , and perhaps the mystical method of moses bred up in the hieroglyphical schools of the egyptians . now for that immaterial world , methinks we need not wander so far as beyond the first moveable ; for even in this material fabrick the spirits walk as freely exempt from the affection of time , place , and motion , as beyond the extreamest circumference : do but extract from the corpulency of bodies , or resolve things beyond their first matter , and you discover the habitation of angels , which if i call the ubiquitary , and omnipresent essence of god , i hope i shall not offend divinity : for before the creation of the world , god was really all things . for the angels he created no new world , or determinate mansion , and therefore they are everywhere where is his essence , and do live at a distance even in himself . that god made all things for man , is in some sense true , yet not so far as to subordinate the creation of those purer creatures unto ours , though as ministring spirits they do , and are willing to fulfil the will of god in these lower and sublunary affairs of man : god made all things for himself , and it is impossible he should make them for any other end than his own glory ; it is all he can receive , and all that is without himself : for honour being an external adjunct , and in the honourer rather than in the person honoured , it was necessary to make a creature , from whom he might receive his homage , and that is in the other world angels , in this , man ; which when we neglect , we forget the very end of our creation , and may justly provoke god , not onely to repent that he hath made the world , but that he hath sworn he would not destroy it . that there is but one world , is a conclusion of faith. aristotle with all his philosophy hath not been able to prove it , and as weakly that the world was eternal ; that dispute much troubled the pen of the philosophers , * but moses decided that question , and all is salved with the new term of a creation , ] that is , a production of something out of nothing ; and what is that ? whatsoever is opposite to something ; or more exactly , that which is truely contrary unto god : for he onely is , all others have an existence with dependency , and are sometime but by a distinction ; and herein is divinity conformant unto philosophy , and generation not onely founded on contrarieties , but also creation ; god being all things , is contrary unto nothing , out of which were made all things , and so nothing became something , and omniety informed nullity into an essence . sect. 36 the whole creation is a mystery , and particularly that of man ; at the blast of his mouth were the rest of the creatures made , and at his bare word they started out of nothing : but in the frame of man ( as the text describes it ) he played the sensible operator , and seemed not so much to create , as make him ; when he had separated the materials of other creatures , there consequently resulted a form and soul ; but having raised the walls of man , he has driven to a second and harder creation of a substance like himself , an incorruptible and immortal soul. for these two affections we have the philosophy and opinion of the heathens , the flat affirmative of plato , and not a negative from aristotle : there is another scruple cast in by divinity ( concerning its production ) much disputed in the germane auditories , and with that indifferency and equality of arguments , as leave the controversie undetermined . i am not of paracelsus mind , that boldly delivers a receipt to make a man without conjunction ; yet cannot but wonder at the multitude of heads that do deny traduction , having no other argument to confirm their belief , then that rhetorical sentence , and antimetathesis of augustine , creando infunditur , infundendo creatur : either opinion will consist well enough with religion ; yet i should rather incline to this , did not one objection haunt me , not wrung from speculations and subtilties , but from common sense , and observation ; not pickt from the leaves of any author , but bred amongst the weeds and tares of mine own brain : and this is a conclusion from the equivocal and monstrous productions in the copulation of a man with a beast ; for if the soul of man be not transmitted , and transfused in the seed of the parents , why are not those productions meerly beasts , but have also an impression and tincture of reason in as high a measure , as it can evidence it self in those improper organs ? nor truely can i peremptorily deny , that the soul in this her sublunary estate , is wholly , and in all acceptions inorganical , but that for the performance of her ordinary actions , there is required not onely a symmetry and proper disposition of organs , but a crasis and temper correspondent to its operations . yet is not this mass of flesh and visible structure the instrument and proper corps of the soul , but rather of sense , and that the hand of reason . * in our study of anatomy there is a mass of mysterious philosophy , and such as reduced the very heathens to divinity : ] yet amongst all those rare discourses , and curious pieces i find in the fabrick of man , i do not so much content my self , as in that i find not , there is no organ or instrument for the rational soul : for in the brain , which we term the seat of reason , there is not any thing of moment more than i can discover in the crany of a beast : and this is a sensible and no inconsiderable argument of the inorganity of the soul , at least in that sense we usually so conceive it . thus we are men , and we know not how ; there is something in us that can be without us , and will be after us , though it is strange that it hath no history , what it was before us , nor cannot tell how it entred in us . sect. 37 now for these walls of flesh , wherein the soul doth seem to be immured , before the resurrection , it is nothing but an elemental composition , and a fabrick that must fall to ashes . all flesh is grass , is not onely metaphorically , but litterally true ; for all those creatures we behold , are but the herbs of the field , digested into flesh in them , or more remotely carnified in our selves . nay further , we are what we all abhor , anthropophagi and cannibals , devourers not onely of men , but of our selves ; and that not in an allegory , but a positive truth : for all this mass of flesh which we behold , came in at our mouths ; this frame we look upon , hath been upon our trenchers ; in brief , we have devour'd our selves . * i cannot believe the wisdom of pythagoras did ever positively , and in a literal sense affirm his metempsycosis , or impossible transmigration of the souls of men into beasts : of all metamorphoses , or transmigrations , i believe only one , that is of lots wife ; for that of nebuchodonosor proceeded not so far ; in all others i conceive there is no further verity than is contained in their implicite sense and morality . i believe that the whole frame of a beast doth perish , and is left in the tame slate after death , as before it was materialled unto life ; that the souls of men know neither contrary nor corruption ; that they subsist beyond the body , and out-live death by the priviledge of their proper natures , and without a miracle ; that the souls of the faithful , as they leave earth , take possession of heaven ; that those apparitions and ghosts of departed persons are not the wandring souls of men , but the unquiet walks of devils , prompting and suggesting us unto mischief , blood , and villany , instilling , and stealing into our hearts ; that the blessed spirits are not at rest in their graves , but wander sollicitous of the affairs of the world ; but that those phantasms appear often , and do frequent coemeteries , charnel-houses , and churches , it is because those are the dormitories of the dead , where the devil like an insolent champion beholds with pride the spoils and trophies of his victory over adam . sect. 38 this is that dismal conquest we all deplore , that makes us so often cry ( o ) adam quid fecisti ? i thank god i have not those strait ligaments , or narrow obligations to the world , as to dote on life , or be convulst and tremble at the name of death : not that i am insensible of the dread and horrour thereof , or by raking into the bowels of the deceased , continual sight of anatomies , skeletons , or cadaverous reliques , like vespilloes , or grave-makers , i am become stupid , or have forgot the apprehension of mortality ; but that marshalling all the horrours ; and contemplating the extremities thereof , i find not any thing therein able to daunt the courage of a man , much less a well-resolved christian . and therefore am not angry at the errour of our first parents , or unwilling to bear a part of this common fate , and like the best of them to dye , that is , to cease to breathe , to take a farewel of the elements , to be a kind of nothing for a moment , to be within one instant of a spirit . when i take a full view and circle of my self , without this reasonable moderator , and equal piece of justice , death , i do conceive my self the miserablest person extant ; were there not another life that i hope for , all the vanities of this world should not intreat a moments breath from me : could the devil work my belief to imagine i could never dye , i would not outlive that very thought ; i have so abject a conceit of this common way of existence , this retaining to the sun and elements , i cannot think this is to be a man , or to live according to the dignity of humanity : in exspectation of a better , i can with patience embrace this life , yet in my best meditations do often defie death : i honour any man that contemns it , nor can i highly love any that is afraid of it : this makes me naturally love a souldier , and honour those tattered and contemptible regiments , that will dye at the command of a sergeant . for a pagan there may be some motives to be in love with life ; but for a christian to be amazed at death , i see not how he can escape this dilemma , that he is too sensible of this life , or hopeless of the life to come . sect. 39 some divines count adam 30 years old at his creation , because they suppose him created in the perfect age and stature of man. and surely we are all out of the computation of our age , and every man is some months elder than he bethinks him ; for we live , move , have a being , and are subject to the actions of the elements , and the malice of diseases , in that other world , the truest microcosm , the womb of our mother . for besides that general and common existence we are conceived to hold in our chaos , and whilst we sleep within the bosome of our causes , we enjoy a being and life in three distinct worlds , wherein we receive most manifest graduations : in that obscure world and womb of our mother , our time is short , computed by the moon ; yet longer then the days of many creatures that behold the sun , our selves being not yet without life , sense , and reason ; though for the manifestation of its actions , it awaits the opportunity of objects , and seems to live there but in its root and soul of vegetation ; entring afterwards upon the scene of the world , we arise up and become another creature , performing the reasonable actions of man , and obscurely manifesting that part of divinity in us , but not in complement and perfection till we have once more cast our secondine , that is , this slough of flesh , and are delivered into the last world , that is , that ineffable place of paul , that proper ubi of spirits . the smattering i have of the philosophers stone ( which is something more then the perfect exaltation of gold ) hath taught me a great deal of divinity , and instructed my belief , how that immortal spirit , and incorruptible substance of my soul may lye obscure , and sleep a while within this house of flesh . those strange and mystical transmigrations that i have observed in silk-worms , turned my philosophy into divinity . there is in these works of nature , which seem to puzzle reason , something divine , and hath more in it then the eye of a common spectator doth discover . sect. 40 i am naturally bashful , nor hath conversation , age or travel , been able to effront , or enharden me ; yet i have one part of modesty , which i have seldom discovered in another , that is , ( to speak truely ) i am not so much afraid of death , as ashamed thereof ; 't is the very disgrace and ignominy of our natures , that in a moment can so disfigure us , that our nearest friends , wife and children stand afraid and start at us . the birds and beasts of the field , that before in a natural fear obeyed us , forgetting all allegiance begin to prey upon us . this very conceit hath in a tempest disposed and left me willing to be swallowed up in the abyss of waters ; wherein i had perished unseen , unpityed , without wondering eyes , tears of pity , lectures of mortality , and none had said , quantum mutatus ab illo ! not that i am ashamed of the anatomy of my parts , or can accuse nature for playing the bungler in any part of me , or my own vitious life for contracting any shameful disease upon me , whereby i might not call my self as , wholesome a morsel for the worms as any . sect. 41 some upon the courage of a fruitful issue , wherein , as in the truest chronicle , they seem to outlive themselves , can with greater patience away with death . this conceit and counterfeit subsisting in our progenies , seems to be a meer fallacy , unworthy the desires of a man , that can but conceive a thought of the next world ; who , in a nobler ambition , should desire to live in his substance in heaven , rather than his name and shadow in the earth . and therefore at my death i mean to take a total adieu of the world , not caring for a monument , history , or epitaph , not so much as the memory of my name to be found any where , but in the universal register of god. i am not yet so cynical , as to approve the * testament of diogenes , nor do i altogether allow that rodomontado of lucan ; — coelo tegitur , qui non habet urnam . he that unburied lies wants not his herse , for unto him a tomb's the vniverse . but commend in my calmer judgement , those ingenuous intentions that desire to sleep by the urns of theirs fathers , and strive to go the neatest way unto corruption . * i do not envy the temper of crows and daws , ] nor the numerous and weary days of our fathers before the flood . if there be any truth in astrology , i may outlive a jubilee ; as yet i have not seen one revolution of saturn , nor hath my pulse beat thirty years ; and yet excepting one , have seen the ashes , & left underground , all the kings of europe ; have been contemporary to three emperours , four grand signiours , and as many popes : methinks i have outlived my self , and begin to be weary of the sun ; i have shaken hands with delight : in my warm blood and canicular days , i perceive i do anticipate the vices of age ; the world to me is but a dream or mock-show , and we all therein but pantalones and anticks , to my severer contemplations . sect. 42 it is not , i confess , an unlawful prayer to desire to surpass the days of our saviour , or wish to outlive that age wherein he thought fittest to dye ; yet if ( as divinity affirms ) there shall be no gray hairs in heaven , but all shall rise in the perfect state of men , we do but outlive those perfections in this world , to be recalled unto them by a greater miracle in the next , and run on here but to be retrograde hereafter . were there any hopes to outlive vice , or a point to be super-annuated from sin , it were worthy our knees to implore the days of methuselah . but age doth not rectifie , but incurvate our natures , turning bad dispositions into worser habits , and ( like diseases ) brings on incurable vices ; for every day as we grow weaker in age , we grow stronger in sin ; and the number of our days doth but make our sins innumerable . the same vice committed at sixteen , is not the same , though it agrees in all other circumstances , as at forty , but swells and doubles from that circumstance of our ages , wherein , besides the constant and inexcusable habit of transgressing , the maturity of our judgement cuts off pretence unto excuse or pardon : every sin the oftner it is committed , the more it acquireth in the quality of evil ; as it succeeds in time , so it proceeds in degrees of badness ; for as they proceed they ever multiply , and like figures in arithmetick , the last stands for more than all that went before it . and though i think no man can live well once , but he that could live twice , yet for my own part i would not live over my hours past , or begin again the thred of my days : * not upon cicero's ground , because i have lived them well , but for fear i should live them worse : ] i find my growing judgment daily instruct me how to be better , but my untamed affections and confirmed vitiosity makes me daily do worse ; i find in my confirmed age the same sins i discovered in my youth ; i committed many then because i was a child , and because i commit them still , i am yet an infant . therefore i perceive a man may be twice a child before the days of dotage , ‖ and stand in need of aesons bath before threescore . ] sect. 43 and truely there goes a great deal of providence to produce a mans life unto threescore ; there is more required than an able temper for those years ; though the radical humour contain in it sufficient oyl for seventy , yet i perceive in some it gives no light past thirty : men assign not all the causes of long life , that write whole books thereof . they that found themselves on the radical balsome , or vital sulphur of the parts , determine not why abel lived not so long as adam . there is therefore a secret glome or bottome of our days ; 't was his wisdom to determine them , but his perpetual and waking providence that fulfils and accomplisheth them ; wherein the spirits , our selves , and all the creatures of god in a secret and disputed way do execute his will. let them not therefore complain of immaturity that dye about thirty ; they fall but like the whole world , whose solid and well-composed substance must not expect the duration and period of its constitution : when all things are compleated in it , its age is accomplished ; and the last and general fever may as naturally destroy it before six thousand , as me before forty ; there is therefore some other hand that twines the thread of life than that of nature : we are not onely ignorant in antipathies and occult qualities ; our ends are as obscure as our beginnings ; the line of our days is drawn by night , and the various effects therein by a pensil that is invisible ; wherein though we confess our ignorance , i am sure we do not err if we say it is the hand of god. sect. 44 i am much taken with two verses of lucan , since i have been able not onely as we do at school , to construe , but understand . victurosque dei celant ut vivere durent , felix esse mori . we 're all deluded , vainly searching ways to make us happy by the length of days ; for cunningly to make's protract his breath , the gods conceal the happiness of death . there be many excellent strains in that poet , wherewith his stoical genius hath liberally supplied him ; and truely there are singular pieces in the philosophy of zeno , and doctrine of the stoicks , which i perceive , delivered in a pulpit , pass for current divinity : yet herein are they in extreams , that can allow a man to be his own assassine , and so highly* extol the end and suicide of cato : ] this is indeed not to fear death , but yet to be afraid of life . it is a brave act of valour to contemn death ; but where life is more terrible than deathd , it is then the truest : valour to dare to live ; and herein religion hath taught us a noble example : for all the valiant acts of curtius , scevola , or codrus , do not parallel or match that one of job ; and sure there is no torture to the rack of a disease ; nor any ponyards in death it self , like those in the way or prologue to it . * emori nolo , sed me esse mortuum nihil curo ; ] i would not dye , but care not to be dead . were i of caesar's religion , i should be of his desires , and wish rather to go off at one blow , then to be sawed in pieces by the grating torture of a disease . men that look no farther than their outsides , think health an appurtenance unto life , and quarrel with their constitutions for being sick ; but i that have examined the parts of man , and know upon what tender filaments that fabrick hangs , do wonder that we are not always so ; and considering the thousand doors that lead to death , do thank my god that we can die but once . 't is not onely the mischief of diseases , and villany of poysons , that make an end of us ; we vainly accuse the fury of guns , and the new inventions of death ; it is in the power of every hand to destroy us , and we are beholding unto every one we meet , he doth not kill us . there is therefore but one comfort left , that though it be in the power of the weakest arm to take away life , it is not in the strongest to deprive us of death : god would not exempt himself from that , the misery of immortality in the flesh ; he undertook not that was immortal . certainly there is no happiness within this circle of flesh , nor is it in the opticks of these eyes to behold felicity ; the first day of our jubilee is death ; the devil hath therefore failed of his desires ; we are happier with death than we should have been without it : there is no misery but in himself , where there is no end of misery ; and so indeed in his own sense , the stoick is in the right . he forgets that he can dye who complains of misery ; we are in the power of no calamity while death is in our own . sect. 45 now besides the literal and positive kind of death , there are others whereof divines makes mention and those i think , not meerly metaphorical , as mortification , dying unto sin and the world ; therefore , i say , every man hath a double horoscope , one of his humanity , his birth ; another of his christianity , his baptism , and from this do i compute or calculate my nativity ; not reckoning those horae combustae and odd days , or esteeming my self any thing , before i was my saviours , and inrolled in the register of christ : whosoever enjoys not this life , i count him but an apparition , though he wear about him the sensible affections of flesh . in these moral acceptions , the way to be immortal is to dye daily ; nor can i think i have the true theory of death , when i contemplate a skull , or behold a skeleton with those vulgar imaginations it casts upon us ; i have therefore inlarged that common memento mori , into a more christian memorandum , memento quatuor novissima , those four inevitable points of us all , death , judgement , heaven and hell. neither did the contemplations of the heathens rest in their graves , without further thought of rhadamanth or some judicial proceeding after death , though in another way , and upon suggestion of their natural reasons . i cannot but marvail from what sibyl or oracle they stole the prophesie of the worlds destruction by fire , or whence lucan learned to , say , communis mundo superest rogus , ossibus astra mist urus . — there yet remains to th' world one common fire , wherein our bones with stars shall make one pyre . i believe the world grows near its end , yet is neither old nor decayed , nor shall ever perish upon the ruines of its own principles . as the work of creation was above nature , so its adversary annihilation ; without which the world hath not its end , but its mutation . now what force should be able to consume it thus far , without the breath of god , which is the truest consuming flame , my philosophy cannot inform me . some believe there went not a minute to the worlds creation , nor shall there go to its destruction ; those six days so punctually described , make not to them one moment , but rather seem to manifest the method and idea of the great work of the intellect of god , than the manner how he proceeded in its operation . i cannot dream that there should be at the last day any such judicial proceeding , or calling to the bar , as indeed the scripture seems to imply , and the literal commentators do conceive : for unspeakable mysteries in the scriptures are often delivered in a vulgar and illustrative way ; and being written unto man , are delivered , not as they truely are , but as they may be understood ; wherein notwithstanding the different interpretations according to different capacities may stand firm with our devotion , nor be any way prejudicial to each single edification . sect. 46 now to determine the day and year of this inevitable time , is not onely convincible and statute-madness , but also manifest impiety : * how shall we interpret elias 6000 years , ] or imagine the secret communicated to a rabbi , which god hath denyed unto his angels ? it had been an excellent quaere to have posed the devil of delphos , and must needs have forced him to some strange amphibology ; it hath not onely mocked the predictions of sundry astrologers in ages past , but the prophesies of many melancholy heads in these present , who neither understanding reasonably things past or present , pretend a knowledge of things to come ; heads ordained onely to manifest the incredible effects of melancholy , and to fulfil old prophecies , rather than be the authors of new . [ in those days there shall come wars , and rumours of wars , ] to me seems no prophecy , but a constant truth , in all times verified since it was pronounced : there shall be signs in the moon and stars ; how comes he then like a thief in the night , when he gives an item of his coming ? that common sign drawn from the revelation of antichrist , is as obscure as any ; in our common compute he hath been come these many years ; but for my own part to speak freely , i am half of opinion that anti-christ is the philosophers stone in divinity ; for the discovery and invention thereof , though there be prescribed rules , and probable inductions , yet hath hardly any man attained the perfect discovery thereof . that general opinion that the world grows neer its end , hath possessed all ages past as neerly as ours ; i am afraid that the souls that now depart , cannot escape that lingring expostulation of the saints under the altar , quousqae domine ? how long , o lord ? and groan in the expectation of that great jubilee . sect. 47 this is the day that must make good that great attribute of god , his justice ; that must reconcile those unanswerable doubts that torment the wisest understandings , and reduce those seeming inequalities , and respective distributions in this world , to an equality and recompensive justice in the next . this is that one day , that shall include and comprehend all that went before it ; wherein , as in the last scene , all the actors must enter , to compleat and make up the catastrophe of this great piece . this is the day whose memory hath onely power to make us honest in the dark , and to be vertuous without a witness . * ipsa sui pretium virtus sibi , ] that vertue is her own reward , is but a cold principle , and not able to maintain our variable resolutions in a constant and setled way of goodness . i have practised ‖ that honest artifice of seneca , ] and in my retired and solitary imaginations , to detain me from the foulness of vice , have fancied to my self the presence of my dear and worthiest friends , before whom i should lose my head , rather then be vitious ; yet herein i found that there was nought but moral honesty , and this was not to be vertuous for his sake who must reward us at the last . * i have tryed if i could reach that great resolution of his , to be honest without a thought of heaven or hell ; ] and indeed i found upon a natural inclination , and inbred loyalty unto virtue , that i could serve her without a livery ; yet not in that resolved and venerable way , but that the frailty of my nature , upon easie temptation , might be induced to forget her . the life therefore and spirit of all our actions , is the resurrection , and a stable apprehension that our ashes shall enjoy the fruit of our pious endeavours ; without this , all religion is a fallacy , and those impieties of lucian , euripides , and julian , are no blasphemies , but subtle verities , * and atheists have been the onely philosophers . ] sect. 48 how shall the dead arise , is no question of my faith ; to believe onely possibilities , is not faith , but meer philosophy . many things are true in divinity , which are neither inducible by reason , nor confirmable by sense ; and many things in philosophy confirmable by sense , yet not inducible by reason . thus it is impossible by any solid or demonstrative reasons to perswade a man to believe the conversion of the needle to the north ; though this be possible and true , and easily credible , upon a single experiment unto the sense . i believe that our estranged and divided ashes shall unite again ; that our separated dust after so many pilgrimages and transformations into the parts of minerals , plants , animals , elements , shall at the voice of god return into their primitive shapes , and joyn again to make up their primary and predestinate forms . as at the creation there was a separation of that confused mass into its pieces ; so at the destruction thereof there shall be a separation into its distinct individuals . as at the creation of the world , all the distinct species that we behold , lay involved in one mass , till the fruitful voice of god separated this united multitude into its several species : so at the last day , when those corrupted reliques shall be scattered in the wilderness of forms , and seem to have forgot their proper habits , * god by a powerful voice shall command them back into their proper shapes , ] and call them out by their single individuals : then shall appear the fertility of adam , and the magick of that sperm that hath dilated into so many millions . i have often beheld as a miracle , that artificial resurrection and revification of mercury , how being mortified into a thousand shapes , it assumes again its own , and returns into its numerical self . let us speak naturally , and like philosophers , the forms of alterable bodies in these sensible corruptions perish not ; nor as we imagine , wholly quit their mansions , but retire and contract themselves into their secret and unaccessible parts , where they may best protect themselves from the action of their antagonist . a plant or vegetable consumed to ashes , by a contemplative and school-philosopher seems utterly destroyed , and the form to have taken his leave for ever : but to a sensible artist the forms are not perished , but withdrawn into their incombustible part , where they lie secure from the action of that devouring element . this is made good by experience , which can from the ashes of a plant revive the plant , and from its cinders recal it into its stalk and leaves again . what the art of man can do in these inferiour pieces , what blasphemy is it to affirm the finger of god cannot do in these more perfect and sensible structures ? this is that mystical philosophy , from whence no true scholar becomes an atheist , but from the visible effects of nature grows up a real divine ; and beholds not in a dream , as ezekiel , but in an ocular and visible object the types of his resurrection . sect. 49 now , the necessary mansions of our restored selves , are those two contrary and incompatible places we call heaven and hell ; to define them , or strictly to determine what and where these are , surpasseth my divinity . that elegant apostle which seemed to have a glimpse of heaven , hath left but a negative description thereof ; which neither eye hath seen , nor ear hath heard , nor can enter into the heart of man : he was translated out of himself to behold it ; but being returned into himself , could not express it . st. john's description by emerals , chrysolites , and precious stones , is too weak to express the material heaven we behold . briefly therefore , where the soul hath the full measure , and complement of happiness ; where the boundless appetite of that spirit remains compleatly satisfied , that it can neither desire addition nor alteration , that i think is truly heaven : and this can onely be in the injoyment of that essence , whose infinite goodness is able to terminate the desires of it self , and the unsatiable wishes of ours ; wherever god will thus manifest himself , there is heaven though within the circle of this sensible world . thus the soul of man may be in heaven any where , even within the limits of his own proper body ; and when it ceaseth to live in the body , it may remain in its own soul , that is , its creator . and thus we may say that st. paul , whether in the body , or out of the body , was yet in heaven . to place it in the empyreal , or beyond the tenth sphear , is to forget , the worlds destruction ; for when this sensible world shall be destroyed , all shall then be here as it is now there , an empyreal heaven , a quasi vacuity ; when to ask where heaven is , is to demand where the presence of god is , or where we have the glory of that happy vision . moses that was bred up in all the learning of the egyptians , committed a gross absurdity in philosophy , when with these eyes of flesh he desired to see god , and petitioned his maker , that is truth it self , to a contradiction . those that imagine heaven and hell neighbours , and conceive a vicinity between those two extreams , upon consequence of the parable , where dives discoursed with lazarus in abraham's bosome , do too grosly conceive of those glorified creatures , whose eyes shall easily out-see the sun , and behold without a perspective the extreamest distances ? for if there shall be in our glorified eyes , the faculty of sight and reception of objects , i could think the visible species there to be in as unlimitable a way as now the intellectual . i grant that two bodies placed beyond the tenth sphear , of in a vacuity , according to aristotle's philosophy , could not behold each other , because there wants a body or medium to hand and transport the visible rays of the object unto the sense ; but when there shall be a general defect of either medium to convey , or light to prepare and dispose that medium , and yet a perfect vision , we must suspend the rules of our philosophy , and make all good by a more absolute piece of opticks . i cannot tell how to say that fire is the essence of hell ; i know not what to make of purgatory , * or conceive a flame that can either prey upon , or purifie the substance of a soul : ] those flames of sulphur mention'd in the scriptures , i take not to be understood of this present hell , but of that to come , where fire shall make up the complement of our tortures , and have a body or subject wherein to manifest its tyranny . some who have had the honour to be textuary in divinity , are of opinion it shall be the same specifical fire with ours . this is hard to conceive , yet can i make good how even that may prey upon our bodies , and yet not consume us : for in this material world , there are bodies that persist invincible in the powerfullest flames ; and though by the action of fire they fall into ignition and liquation , yet will they never suffer a destruction . i would gladly know how moses with an actual fire calcin'd , or burnt the golden calf unto powder : for that mystical metal of gold , whose solary and celestial nature i admire , exposed unto the violence of fire , grows onely hot and liquifies , but consumaeth not : so when the consumble and volatile pieces of our bodies shall be refined into a more impregnable and fixed temper , like gold , though they suffer from the actions of flames , they shall never perish , but lye immortal in the arms of fire . and surely if this frame must suffer onely by the action of this element , there will many bodies escape , and not onely heaven , but earth will not be at an end , but rather a beginning . for at present it is not earth , but a composition of fire , water , earth , and air ; but at that time , spoiled of these ingredients , it shall appear in a substance more like it self , its ashes . philosophers that opinioned the worlds destruction by fire , did never dream of annihilation , which is beyond the power of sublunary causes ; for the last action of that element is but vitrification , or a reduction of a body into glass ; and therefore some of our chymicks facetiously affirm , that at the last fire all shall be christallized and reverberated into glass , which is the utmost action of that element . nor need we fear this term [ annihilation ] or wonder that god will destroy the works of his creation : for man subsisting , who is , and will then truely appear a microcosm , the world cannot be said to be destroyed . for the eyes of god , and perhaps also of our glorified selves ▪ shall as really behold and contemplate the world in its epitome or contracted essence , as now it doth at large and in its dilated substance , in the seed of a plant , to the eyes of god , and to the understanding of man , there exists , though in an invisible way , the perfect leaves , flowers and fruit thereof : ( for things that are in posse to the sense , are actually existent to the understanding . ) thus god beholds all things , who contemplates as fully his works in their epitome , as in their full volume ; and beheld as amply the whole world in that little compendium of the sixth day , as in the scattered and dilated pieces of those five before . sect. 51 men commonly set forth the torments of hell by fire , and the extremity of corporal afflictions , and describe hell in the same method that mahomet doth heaven . this indeed makes a noise , and drums in popular ears : but if this be the terrible piece thereof , it is not worthy to stand in diameter with heaven , whose happiness consists in that part that is best able to comprehend it , that immortal essence , that translated divinity and colony of god , the soul. surely though we place hell under earth , the devil's walk and purlue is about it : men speak too popularly who place it in those flaming mountains , which to grosser apprehensions represent hell. the heart of man is the place the devils dwell in ; i feel sometimes a hell within my self ; lucifer keeps his court in my breast ; legion is revived in me : * there are as many hells , as anaxagoras conceited worlds : ] there was more than one hell in magdalene , when there were seven devils ; for every devil is an hell unto himself ; he holds enough of torture in his own ubi , and needs not the misery of circumference to afflict him . and thus a distracted conscience here , is a shadow or introduction unto hell hereafter . who can but pity the merciful intention of those hands that do destroy themselves ? the devil , were it in his power , would do the like ; which being impossible , his miseries are endless , and he suffers most in that attribute wherein he is impassible , his immortality . sect. 52 i thank god that with joy i mention it , i was never afraid of hell , nor never grew pale at the description of that place ; i have so fixed my contemplations on heaven , that i have almost forgot the idea of hell , and am afraid rather to lose the joys of the one , than endure the misery of the other ; to be deprived of them , is a perfect hell , and needs methinks no addition to compleat our afflictions ; that terrible term hath never detained me from sin , nor do i owe any good action to the name thereof : i fear god , yet am not afraid of him ; his mercies make me ashamed of my sins , before his judgements afraid thereof : these are the forced and secondary method of his wisdom , which he useth but as the last remedy , and upon provocation ; a course rather to deter the wicked , than incite the virtuous to his worship . i can hardly think there was ever any scared into heaven ; they go the fairest way to heaven , that would serve god without a hell ; other mercenaries , that crouch unto him in fear of hell , though they term themselves the servants , are indeed but the slaves of the almighty . sect. 53 and to be true , and speak my soul , when i survey the occurrences of my life , and call into account the finger of god , i can perceive nothing but an abyss and mass of mercies , either in general to mankind , or in particular to my self : and whether out of the prejudice of my affection , or an inverting and partial conceit of his mercies , i know not ; but those which others term crosses , afflictions , judgements , misfortunes , to me who inquire farther into them then their visible effects , they both appear , and in event have ever proved the secret and dissembled favours of his affection . it is a singular piece of wisdom to apprehend truly , and without passion , the works of god ; and so well to distinguish his justice from his mercy , as not miscall those noble attributes : yet it is likewise an honest piece of logick , so to dispute and argue the proceedings of god , as to distinguish even his judgments into mercies . for god is merciful unto all , because better to the worst , than the best deserve ; and to say he punisheth none in this world , though it be a paradox , is no absurdity . to one that hath committed murther , if the judge should only ordain a fine , it were a madness to call this a punishment , and to repine at the sentence , rather than admire the clemency of the judge . thus our offences being mortal , and deserving not onely death , but damnation ; if the goodness of god be content to traverse and pass them over with a loss , misfortune , or disease ; what frensie were it to term this a punishment , rather than an extremity of mercy ; and to groan under the rod of his judgements , rather than admire the scepter of his mercies ? therefore to adore , honour , and admire him , is a debt of gratitude due from the obligation of our nature , states , and conditions ; and with these thoughts , he that knows them best , will not deny that i adore him . that i obtain heaven , and the bliss thereof , is accidental , and not the intended work of my devotion ; it being a felicity i can neither think to deserve , nor scarce in modesty to expect . for those two ends of us all , either as rewards or punishments , are mercifully ordained and disproportionably disposed unto our actions ; the one being so far beyond our deserts , the other so infinitely below our demerits . sect. 54 there is no salvation to those that believe not in christ , that is , say some , since his nativity , and as divinity affirmeth , before also ; which makes me much apprehend the ends of those honest worthies and philosophers which dyed before his incarnation . * it is hard to place those souls in hell ] whose worthy lives do teach us virtue on earth : methinks amongst those many subdivisions of hell , there might have been one limbo left for these . what a strange vision will it be to see their poetical fictions converted into verities , and their imagined and fancied furies , into real devils ? how strange to them will sound the history of adam , when they shall suffer for him they never heard of ? when they who derive their genealogy from the gods , shall know they are the unhappy issue of sinful man ? it is an insolent part of reason , to controvert the works of god , or question the justice of his proceedings . could humility teach others , as it hath instructed me , to contemplate the infinite and incomprehensible distance betwixt the creator and the creature ; or did we seriously perpend that one simile of st. paul , shall the vessel say to the potter , why hast thou made me thus ? it would prevent these arrogant disputes of reason , nor would we argue the definitive sentence of god , either to heaven or hell. men that live according to the right rule and law of reason , live but in their own kind , as beasts do in theirs ; who justly obey the prescript of their natures , and therefore cannot reasonably demand a reward of their actions , as onely obeying the natural dictates of their reason . it will therefore , and must at last appear , that all salvation is through christ ; which verity i fear these great examples of virtue must confirm , and make it good , how the perfectest actions of earth have no title or claim unto heaven . sect. 55 nor truely do i think the lives of these or of any other were ever correspondent , or in all points conformable unto their doctrines . it is evident that* aristotle transgressed the rule of his own ethicks : ] the stoicks that condemn passion , and command a man to laugh in phalaris his bull , could not endure without a groan a fit of the stone or colick . ‖ the scepticks that affirmed they knew nothing , ] even in that opinion confute themselves , and thought they knew more than all the world beside . diogenes i hold to be the most vain-glorious man of his time , and more ambitious in refusing all honours , than alexander in rejecting none . vice and the devil put a fallacy upon our reasons , and provoking us too hastily to run from it , entangle and profound us deeper in it . * the duke of venice , that weds himself unto the sea , by a ring of gold ] i will not argue of prodigality , because it is a solemnity of good use and consequence in the state : ‖ but the philosopher that threw his money into the sea to avoid avarice , was a notorious prodigal . ] there is no road or ready way to virtue ; it is not an easie point of art to disentangle our selves from this riddle , or web of sin : to perfect virtue , as to religion , there is required a panoplia , or compleat armour ; that whilst we lye at close ward against one vice , we lye not open to the venny of another . and indeed wiser discretions that have the thred of reason to conduct them , offend without pardon ; whereas , under-heads may stumble without dishonour . * there go so many circumstances to piece up one good action , that it is a lesson to be good , and we are forced to be virtuous by the book . ] again , the practice of men holds not an equal pace , yea , and often runs counter to their theory ; we naturally know what is good , but naturally pursue what is evil : the rhetorick wherewith i perswade another , cannot perswade my self : there is a depraved appetite in us , that will with patience hear the learned instructions of reason , but yet perform no farther than agrees to its own irregular humour . in brief , we all are monsters , that is , a composition of man and beast ; wherein we must endeavour to be as the poets fancy that wise man chiron , that is , to have the region of man above that of beast , and sense to sit but at the feet of reason . lastly , i do desire with god , that all , but yet affirm with men , that few shall know salvation ; that the bridge is narrow , the passage straight unto life : yet those who do confine the church of god , either to particular nations , churches or families , have made it far narrower then our saviour ever meant it . sect. 56 * the vulgarity of those judgements that wrap the church of god in strabo's cloak , and restrain it unto europe , ] seem to me as bad geographers as alexander , who thought he had conquer'd all the world , when he had not subdued the half of any part thereof . for we cannot deny the church of god both in asia and africa , if we do not forget the peregrinations of the apostles , the deaths of the martyrs , the sessions of many , and , even in our reformed judgement , lawful councils , held in those parts in the minority and nonage of ours . nor must a few differences , more remarkable in the eyes of man , than perhaps in the judgement of god , excommunicate from heaven one another , much less those christians who are in a manner all martyrs , maintaining their faith , in the noble way of perfecution , and serving god in the fire , whereas we honour him in the sunshine . 't is true , we all hold there is a number of elect , and many to be saved ; yet take our opinions together , and from the confusion thereof there will be no such thing as salvation , nor shall any one be saved . for first , the church of rome condemneth us , we likewise them ; the sub-reformists and sectaries sentence the doctrine of our church as damnable ; the atomist , or familist , reprobates all these ; and all these , them again . thus whilst the mercies of god do promise us heaven , our conceits and opinions exclude us from that place . there must be therefore more than one st. peter ; particular churches and sects usurp the gates of heaven , and turn the key against each other : and thus we go to heaven against each others wills , conceits and opinions ; and with as much uncharity as ignorance , do err i fear in points not only of our own , but one anothers salvation . sect. 57 i believe many are saved , who to man seem reprobated ; and many are reprobated , who in the opinion and sentence of man stand elected : there will appear at the last day , strange and unexpected examples , both of his justice and his mercy ; and therefore to define either , is folly in man , and insolency even in the devils : those acute and subtil spirits in all their sagacity , can hardly divine who shall be saved ; which if they could prognostick , their labour were at an end ; nor need they compass the earth seeking whom they may devour . * those who upon a rigid application of the law , sentence solomon unto damnation , ] condemn not onely him , but themselves , and the whole world ; for by the letter , and written word of god , we are without exception in the state of death ; but there is a prerogative of god , and an arbitrary pleasure above the letter of his own law , by which alone we can pretend unto salvation , and through which solomon might be as easily saved as those who condemn him . sect. 58 the number of those who pretend unto salvation , and those infinite swarms who think to pass through the eye of this needle , have much amazed me . that name and compellation of little flock , doth not comfort , but deject my devotion , especially when i reflect upon mine own unworthiness , wherein , according to my humble apprehensions , i am below them all . i believe there shall never be an anarchy in heaven , but as there are hierarchies amongst the angels , so shall there be degrees of priority amongst the saints . yet is it ( i protest ) beyond my ambition to aspire unto the first ranks ; my desires onely are , and i shall be happy therein , to be but the last man , and bring up the rere in heaven . sect. 59 again , i am confident , and fully perswaded , yet dare not take my oath of my salvation : i am as it were sure , and do believe without all doubt , that there is such a city as constantinople ; yet for me to take my oath thereon , were a kind of perjury , because i hold no infallible warrant from my own sense to confirm me in the certainty thereof : and truly , though many pretend an absolute certainty of their salvation , yet when an humble soul shall contemplate our own unworthiness , she shall meet with many doubts , and suddenly find how little we stand in need of the precept of st. paul , work out your salvation with fear and trembling . that which is the cause of my election , i hold to be the cause of my salvation , which was the mercy and beneplacit of god , before i was , or the foundation of the world. before abraham was , i am , is the saying of christ ; yet is it true in some sense , if i say it of my self ; for i was not onely before my self , but adam , that is , in the idea of god , and the decree of that synod held from all eternity . and in this sense , i say , the world was before the creation , and at an end before it had a beginning ; and thus was i dead before i was alive ; though my grave be england , my dying place was paradise ; and eve miscarried of me , before she conceiv'd of cain . sect. 60 insolent zeals that do decry good works , and rely onely upon faith , take not away merit : for depending upon the efficacy of their faith , they enforce the condition of god , and in a more sophistical way do seem to challenge heaven . it was decreed by god , that only those that lapt in the water like dogs , should have the honour to destroy the midianites ; yet could none of those justly challenge , or imagine he deserved that honour thereupon . i do not deny , but that true faith , and such as god requires , is not onely a mark or token , but also a means of our salvation ; but where to find this , is as obscure to me , as my last end . and if our saviour could object unto his own disciples and favourites , a faith , that , to the quantity of a grain of mustard-seed , is able to remove mountains ; surely that which we boast of , is not any thing , or at the most , but a remove from nothing . this is the tenor of my belief ; wherein , though there be many things singular , and to the humour of my irregular self ; yet if they square not with maturer judgements i disclaim them , and do no further favour them , than the learned and best judgements shall authorize them . the second part. sect. 1 now for that other virtue of charity , without which faith is a meer notion , and of no existence , i have ever endeavoured to nourish the merciful disposition and humane inclination i borrowed from my parents , and regulate it to the written and prescribed laws of charity ; and if i hold the true anatomy of my self , i am delineated and naturally framed to such a piece of virtue . for i am of a constitution so general , that it comforts and sympathizeth with all things ; i have no antipathy , or rather idio-syncrasie , in dyet , humour , air , any thing : * i wonder not at the french for their dishes of frogs , snails , ] and toadstools ; not at the jews for locusts and grass-hoppers ; but being amongst them , make them my common viands ; and i find they agree with my stomach as well as theirs . i could digest a sallad gathered in a church-yard , as well as in a garden . i cannot start at the presence of a serpent , scorpion , lizard , or salamander : at the sight of a toad or viper , i find in me no desire to take up a stone to destroy them . i feell not in my self those common antipathies that i can discover in others : those national repugnances do not touch me , nor do i behold with prejudice the french , italian , spaniard and dutch ; but where i find their actions in ballance with my country-men's , i honour , love , and embrace them in some degree . i was born in the eighth climate , but seem for to be framed and constellated unto all : i am no plant that will not prosper out of a garden : all places , all airs make unto me one countrey ; i am in england , every where , and under any meridian . i have been shipwrackt , yet am not enemy with the sea or winds ; i can study , play , or sleep in a tempest . in brief , i am averse from nothing ; my conscience would give me the lye if i should absolutely detest or hate any essence but the devil ; or so at least abhor any thing , but that we might come to composition . if there be any among those common objects of hatred i do contemn and laugh at , it is that great enemy of reason , virtue and religion , the multitude ; that numerous piece of monstrosity , which taken asunder seem men , and the reasonable creatures of god ; but confused together , make but one great beast , and a monstrosity more prodigious then hydra : it is no breach of charity to call these fools ; it is the style all holy writers have afforded them , set down by solomon in canonical scripture , and a point of our faith to believe so . neither in name of multitude do i onely include the base and minor sort of people ; there is a rabble even amongst the gentry , a sort of plebeian heads , whose fancy moves with the same wheel as these ; men in the same level with mechanicks , though their fortunes do somewhat guild their infirmities , and their purses compound for their follies . but as in casting account , three or four men together come short in account of one man placed by himself below them : so neither are a troop of these ignorant doradoes , of that true esteem and value , as many a forlorn person , whose condition doth place them below their feet . let us speak like politicians , there is a nobility without heraldry , a natural dignity , whereby one man is ranked with another ; another filed before him , according to the quality of his desert , and preheminence of his good parts : though the corruption of these times , and the byas of present practice wheel another way . thus it was in the first and primitive common-wealths , and is yet in the integrity and cradle of well-order'd polities , till corruption getteth ground , ruder desires labouring after that which wiser considerations contemn ; every one having a liberty to amass and heap up riches , and they a license or faculty to do or purchase any thing . sect. 2 this general and indifferent temper of mine , doth more neerly dispose me to this noble virtue . it is a happiness to be born and framed unto virtue , and to grow up from the seeds of nature . rather than the inoculation and forced graffs of education : yet if we are directed only by our particular natures , and regulate our inclinations by no higher rule than that of our reasons , we are but moralists ; divinity will still call us heathens , therefore this great work of charity , must have other motives , ends , and impulsions : i give no alms only to satisfie the hunger of my brother , but to fulfil and accomplish the will and command of my god ; i draw not my purse for his sake that demands it , but his that enjoyned it ; i relieve no man upon the rhetorick of his miseries , nor to content mine own commiserating disposition : for this is still but moral charity , and an act that oweth more to passion than reason . he that relieves another upon the bare suggestion and bowels of pity , doth not this so much for his sake , as for his own : for by compassion we make others misery our own ; and so by relieving them , we relieve our selves also . it is as erroneous a conceit to redress other mens misfortunes upon the common considerations or merciful natures , that it may be one day our own case ; for this is a sinister and politick kind of charity , whereby we seem to bespeak the pities of men in the like occasions : and truly i have observed that those professed eleemosynaries , though in a croud or multitude , do yet direct and place their petitions on a few and selected persons : there is surely a physiognomy , which those experienced and master-mendicants observe ; whereby they instantly discover a merciful aspect , and will single out a face , wherein they spy the signatures and marks of mercy : for there are mystically in our faces certain characters which carry in them the motto of our souls , wherein he that can read a. b. c. may read our natures . i hold moreover that there is a phytognomy , or physiognomy , not only of men ; but of plants and vegetables ; and in every one of them , some outward figures which hang as signs or bushes of their inward forms . the finger of god hath left an inscription upon all his works , not graphical , or composed of letters , but of their several forms , constitutions , parts , and operations ; which aptly joyned together do make one word that doth express their natures . by these letters god calls the stars by their names ; and by this alphabet adam assigned to every creature a name peculiar to its nature . now there are besides these characters in our faces , certain mystical figures in our hands , which i dare not call meer dashes , strokes , a la volee , or at random , because delineated by a pencil that never works in vain ; and hereof i take more particular notice , because i carry that in mine own hand , which i could never read of , nor discover in another . aristotle i confess , in his acute , and singular book of physiognomy , hath made no mention of chiromancy ; yet i believe the egyptians , who were neerer addicted to those abstruse and mystical sciences , had a knowledge therein ; to which those vagabond and counterfeit egyptians did after pretend , and perhaps retained a few corrupted principles , which sometimes might verifie their prognosticks . it is the common wonder of all men , * how among so many millions of faces , there should be none alike : ] now contrary , i wonder as much how there should be any . he that shall consider how many thousand several words have been carelesly and without study composed out of 24 letters ; withal , how many hundred lines there are to be drawn in the fabrick of one man ; shall easily find that this variety is necessary : and it will be very hard that they shall so concur , as to make one portract like another . let a painter carelesly limb out a million of faces , and you shall find them all different ; yea let him have his copy before him , yet after all his art there will remain a sensible distinction ; for the pattern or example of every thing is the perfectest in that kind , whereof we still come short , though we transcend or go beyond it , because herein it is wide , and agrees not in all points unto the copy . nor doth the similitude of creatures disparage the variety of nature , nor any way confound the works of god. for even in things alike there is diversity ; and those that do seem to accord , do manifestly disagree . and thus is man like god ; for in the same things that we resemble him , we are utterly different from him . there was never any thing so like another , as in all points to concur ; there will ever some reserved difference slip in , to prevent the identity , without which , two several things would not be alike , but the same , which is impossible . sect. 3 but to return from philosophy to charity : i hold not so narrow a conceit of this virtue , as to conceive that to give alms , is onely to be charitable , or think a piece of liberality can comprehend the total of charity . divinity hath wisely divided the acts thereof into many branches , and hath taught us in this narrow way , many paths unto goodness : as many ways as we may do good , so many ways we may be charitable : there are infirmities , not onely of body , but of soul and fortunes , which do require the merciful hand of our abilities . i cannot contemn a man for ignorance , but behold him with as much pity as i do lazarus . it is no greater charity to cloath his body , than apparel the nakedness of his soul. it is an honourable object to see the reasons of other men wear our liveries , and their borrowed understandings do homage to the bounty of ours : it is the cheapest way of beneficence , and like the natural charity of the sun , illuminates another without obscuring it self . to be reserved and caitiff in this part of goodness , is the sordidest piece of covetousness , and more contemptible than pecuniary avarice . to this ( as calling my self a scholar ) i am obliged by the duty of my condition : i make not therefore my head a grave , but a treasure of knowledge ; i intend no monopoly , but a community in learning ; i study not for my own sake only , but for theirs that study not for themselves . i envy no man that knows more than my self , but pity them that know less . i instruct no man as an exercise of my knowledge , or with an intent rather to nourish and keep it alive in mine own head , then beget and propagate it in his ; and in the midst of all my endeavours , there is but one thought that dejects me , that my acquired parts must perish with my self , nor can be legacied among my honoured friends . i cannot fall out , or contemn a man for an errour , or conceive why a difference in opinion should divide an affection : for controversies , disputes , and argumentations , both in philosophy , and in divinity , if they meet with discreet and peaceable natures , do not infringe the laws of charity : in all disputes , so much as there is of passion , so much there is of nothing to the purpose ; for then reason , like a bad hound , spends upon a false scent , and forsakes the question first started . and this is one reason why controversies are never determined ; for though they be amply proposed , they are scarce at all handled , they do so swell with unnecessary digressions ; and the parenthesis on the party , is often as large as the main discourse upon the subject . the foundations of religion are already established , and the principles of salvation subscribed unto by all ; there remains not many controversies worth a passion , and yet never any disputed without , not only in divinity , but inferiour arts : * what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hot skirmish is betwixt s. and t. in lucian : ] how do grammarians hack and slash for the genitive case in jupiter ? how do they break their own pates , to salve that of priscian : si foret in terris , rideret democritus . yea , even amongst wiser militants , how many wounds have been given , and credits slain , for the poor victory of an opinion , or beggerly conquest of a distinction ? scholars are men of peace , they bear no arms , ‖ but their tongues are sharper than actus his razor ; ] their pens carry farther , and give a lowder report tban thunder : i had rather stand the shock of a basilisco , than the fury of a merciless pen. it is not meer zeal to learning , or devotion to the muses , that wiser princes patron the arts , and carry an indulgent aspect unto scholars ; but a desire to have their names eternized by the memory of their writings , and a fear of the revengeful pen of succeeding ages : for these are the men , that when they have played their parts , and had their exits , must step out and give the moral of their scenes , and deliver unto posterity an inventory of their virtues and vices . and surely there goes a great deal of conscience to the compiling of an history : there is no reproach to the scandal of a story ; it is such an authentick kind of falshood , that with authority belies our good names to all nations and posterity . sect. 4 there is another offence unto charity , which no author hath ever written of , and few take notice of ; and that 's the reproach , not of whole professions , mysteries and conditions , but of whole nations ; wherein by opprobrious epithets we miscal each other , and by an uncharitable logick , from a disposition in a few , conclude a habit in all . le mutin anglois , & le bravache escossois ; le bougre italian , & le fol francois ; le poultron romani , le larron de gasnongne , l' espagnol superbe , & l' aleman yurongne . * st. paul , that calls the cretians lyars , doth it but indirectly , and upon quotation of their own poet. ] ‖ it is as bloody a thought in one way , as nero's was in another . for by a word we wound a thousand , ] and at one blow assassine the honour of a nation . it is as compleat a piece of madness to miscal and rave against the times ; or think to recal men to reason , by a fit of passion : democritus , that thought to laugh the times into goodness , seems to me as deeply hypochondriack , as heraclitus that bewailed them . it moves not my spleen to behold the multitude in their proper humours , that is , in their fits of folly and madness , as well understanding that wisdom is not prophan'd unto the world , and 't is the priviledge of a few to be vertuous . they that endeavour to abolish vice , destroy also virtue , for contraries , though they destroy one another ; are yet in life of one another . thus virtue ( abolish vice ) is an idea : again , the community of sin doth not disparage goodness ; for when vice gains upon the major part , virtue , in whom it remains , becomes more excellent ; and being lost in some , multiplies its goodness in others , which remain untouched , and persist intire in the general inundation . i can therefore behold vice without a satyr , content only with an admonition , or instructive reprehension , , for noble natures , and such as are capable of goodness , are railed into vice , that might as easily be admonished into virtue ; and we should be all so far the orators of goodness , as to protract her from the power of vice , and maintain the cause of injured truth . no man can justly censure or condemn another , because indeed no man truly knows another . this i perceive in my self ; for i am in the dark to all the world , and my nearest friends behold me but in a cloud : those that know me but superficially , think less of me than i do of my self ; those of my neer acquaintance think more : god , who truly knows me , knows that i am nothing ; for he only beholds me , and all the world ; who looks not on us through a derived ray , or a trajection of a sensible species , but beholds the substance without the helps of accidents , and the forms of things , as we their operations . further , no man can judge another , because no man knows himself ; for we censure others but as they disagree from that humour which we fancy laudible in our selves , and commend others but for that wherein they seem to quadrate and consent with us . so that in conclusion , all is but that we all condem , self-love . 't is the general complaint of these times , and perhaps of those past , that charity grows cold ; which i perceive most verified in those which most do manifest the fires and flames of zeal ; for it is a virtue that best agrees with coldest natures , and such as are complexioned for humility . but how shall we expect charity towards others , when we are uncharitable to our selves ? charity begins at home , is the voice of the world ; yet is every man his greatest enemy , and as it were , his own executioner . non occides , is the commandment of god , yet scarce observed by any man ; for i perceive every man is his own atropos , and lends a hand to cut the thred of his own days . cain was not therefore the first murtherer , but adam , who brought in death ; whereof he beheld the practice and example in his own son abel , and saw that verified in the experience of another , which faith could not perswade him in the theory of himself . sect. 5 there is , i think , no man that apprehends his own miseries less than my self , and no man that so neerly apprehends anothers . i could lose an arm without a tear , and with few groans , methinks , be quartered into pieces ; yet can i weep most seriously at a play , and receive with true passion , the counterfeit grief of those known and professed impostures . it is a barbarous part of inhumanity to add unto any afflicted parties misery , or indeavour to multiply in any man , a passion , whose single nature is already above his patience : this was the greatest affliction of job ; and those oblique expostulations of his friends , a deeper injury than the down-right blows of the devil . it is not the tears of our own eyes only , but of our friends also , that do exhaust the current of our sorrows ; which falling into many streams , runs more peaceably , and is contented with a narrower channel . it is an act within the power of charity , to translate a passion out of one brest into another , and to divide a sorrow almost out of it self ; for an affliction , like a dimension , may be so divided , as if not indivisible , at least to become insensible . now with my friend i desire not to share or participate , but to engross his sorrows , that by making them mine own , i may more easily discuss them ; for in mine own reason , and within my self , i can command that , which i cannot intreat without my self , and within the circle of another . i have often thought those noble pairs and examples of friendship not so truly histories of what had been , as fictions of what should be ; but i now perceive nothing in them but possibilities , nor any thing in the heroick examples of damon and pythias , achilles and patroclus , which methinks upon some grounds i could not perform within the narrow compass of my self . that a man should lay down his life for his friend , seems strange to vulgar affections , and such as confine themselves within that worldly principle , charity begins at home . for my own part , i could never remember the relations that i held unto my self , nor the respect that i owe unto my own nature , in the cause of god , my country , and my friends . next to these three i do embrace my self : i confess i do not observe that order that the schools ordain our affections , to love our parents , wives , children , and then our friends ; for excepting the injunctions of religior , i do not find in my self such a necessary and indissoluble sympathy to all those of my blood . i hope i do not break the fifth commandment , if i conceive i may love my friend before the nearest of my blood , even those to whom i owe the principles of life : i never yet cast a true affection on a woman , but i have loved my friend as i do virtue , my soul , my god. from hence me thinks i do conceive how god loves man , what happiness there is in the love of god. omitting all other , there are three most mystical unions ; two natures in one person ; three persons in one nature ; one soul in two bodies . for though indeed they be really divided , yet are they so united , as they seem but one , and make rather a duality than two distinct souls . sect. 6 there are wonders in true affection ; it is a body of enigma 's , mysteries and riddles ; wherein two so become one , as they both become two : i love my friend before my self , and yet methinks i do not love him enough : some few months hence , my multiplied affection will make me believe i have not loved him at all : when i am from him , i am dead till i be with him ; when i am with him , i am not satisfied , but would still be nearer him . united souls are not satisfied with imbraces , but desire to be truly each other ; which being impossible , their desires are infinite , and proceed without a possibility of satisfaction . another misery there is in affection , that whom we truly love like our own , we forget their looks , nor can our memory retain the idea of their faces ; and it is no wonder : for they are our selves , and our affection makes their looks our own . this noble affection falls not on vulgar and common constitutions , but on such as are mark'd for virtue : he that can love his friend with this noble ardour , will in a competent degree effect all . now if we can bring our affections to look beyond the body , and cast an eye upon the soul , we have found out the true object , not only of friendship , but charity ; and the greatest happiness that we can bequeath the soul , is that wherein we all do place our last felicity , salvation ; which though it be not in our power to bestow , it is in our charity , and pious invocations to desire , if not procure and further . i cannot contentedly frame a prayer for my self in particular , without a catalogue for my friends ; nor request a happiness wherein my sociable disposition doth not desire the fellowship of my neighbour . i never hear the toll of a passing bell , though in my mirth , without my prayers and best wishes for the departing spirit : i cannot go to cure the body of my patient , but i forget my profession , and call unto god for his soul : i cannot see one say his prayers , but in stead of imitating him , i fall into a supplication for him , who perhaps is no more to me than a common nature : and if god hath vouchsafed an ear to my supplications , there are surely many happy that never saw me , and enjoy the blessing of mine unknown devotions . to pray for enemies , that is , for their salvation , is no harsh precept , but the practice of our daily and ordinary devotions . * i cannot believe the story of the italian ; ] our bad wishes and uncharitable desires proceed no further than this life ; it is the devil , and the uncharitable votes of hell , that desire our misery in the world to come . sect. 7 to do no injury , nor take none , was a principle , which to my former years , and impatient affections , seemed to contain enough of morality ; but my more setled years , and christian constitution , have fallen upon severer resolutions . i can hold there is no such thing as injury ; that if there be , there is no such injury as revenge , and no such revenge as the contempt of an injury ; that to hate another , is to malign himself ; that the truest way to love another , is to despise our selves . i were unjust unto mine own conscience , if i should say i am at variance with any thing like my self . i find there are many pieces in this one fabrick of man ; this frame is raised upon a mass of antipathies : i am one methinks , but as the world ; wherein notwithstanding there are a swarm of distinct essences , and in them another world of contrarieties ; we carry private and domestick enemies within , publick and more hostile adversaries without . the devil , that did but buffet st. paul , plays methinks at sharp with me . let me be nothing , if within the compass of my self , i do not find the battail of lepanto , passion against reason , reason against faith , faith against the devil , and my conscience against all . there is another man within me , that 's angry with me , rebukes , commands , and dastards me . i have no conscience of marble , to resist the hammer of more heavy offences ; nor yet too soft and waxen , as to take the impression of each single peccadillo or scape of infirmity : i am of a strange belief , that it is as easie to be forgiven some sins , as to commit some others . eor my original sin , i hold it to be washed away in my baptism ; for my actual transgressions , i compute and reckon with god , but from my last repentance , sacrament , or general absolution ; and therefore am not terrified with the sins or madness of my youth . i thank the goodness of god , * i have no sins that want a name , ] i am not singular in offences ; my transgressions are epidemical , and from the common breath of our corruption . for there are certain tempers of body , which matcht with an humorous depravity of mind , do hatch and produce vitiosities , whose newness and monstrosity of nature admits no name ; ‖ this was the temper of that lecher that carnal'd with a statua , ] * and constitution of nero in his spintrian recreations . ] for the heavens are not only fruitful in new and unheard-of stars , the earth in plants and animals ; but mens minds also in villany and vices : now the dulness of my reason , and the vulgarity of my disposition , never prompted my invention , nor sollicited my affection unto any of those ; yet even those common and quotidian infirmities that so necessarily attend me , and do seem to be my very nature , have so dejected me , so broken the estimation that i should have otherwise of my self , that i repute my self the most abjectest piece of mortality . divines prescribe a fit of sorrow to repentance ; there goes indignation , anger , sorrow , hatred , into mine ; passions of a contrary nature , which neither seem to sute with this action , nor my proper constitution . it is no breach of charity to our selves , to be at variance with our vices ; nor to abhor that part of us , which is an enemy to the ground of charity , our god ; wherein we do but imitate our great selves the world , whose divided antipathies and contrary faces do yet carry a charitable regard unto the whole by their particular discords , preserving the common harmony , and keeping in fetters those powers , whose rebellions once masters , might be the ruine of all . sect. 8 i thank god , amongst those millions of vices i do inherit and hold from adam , i have escaped one , and that a mortal enemy to charity , the first and farther-sin , not onely of man , but of the devil , pride ; a vice whose name is comprehended in a monosyllable , but in its nature not circumscribed with a world. i have escaped it in a condition that can hardly avoid it . those petty acquisitions and reputed perfections that advance and elevate the conceits of other men , add no feathers unto mine . * i have seen a grammarian towr and plume himself over a single line in horace , ] and shew more pride in the construction of one ode , than the author in the composure of the whole book . for my own part , besides the jargon and patois of several provinces , i understand no less than six languages ; yet i protest i have no higher conceit of my self , than had our fathers before the consusion of babel , when there was but one language in the world , and none to boast himself either linguist or critick . i have not onely seen several countries , beheld the nature of their climes , the chorography of their provinces , topography of their cities , but understood their several laws , customs and policies ; yet cannot all this perswade the dulness of my spirit unto such an opinion of my self , as i behold in nimbler and conceited heads , that never looked a degree beyond their nests . i know the names , and somewhat more , of all the constellations in my horizon ; yet i have seen a prating mariner , that could onely name the pointers and the north star , out-talk me , and conceit himself a whole sphere above me . i know most of the plants of my countrey , and of those about me ; yet methinks i do not know so many as when i did but know a hundred , and had scarcely ever simpled further than cheap-side . for indeed , heads of capacity , and such as are not full with a handful , or easie measure of knowledge , think they know nothing , till they know all ; which being impossible , they fall upon the opinion of socrates , and only know they know not any thing . * i cannot think that homer pin'd away upon the riddle of the fisherman , ] or ‖ that aristotle , who understood the uncertainty of knowledge , and confessed so often the reason of man too weak for the works of nature , did ever drown himself upon the flux and reflux of euripus . ] we do but learn to day , what our better advanced judgements will unteach to morrow : and ‖ aristotle doth not instruct us , as plato did him ; that is , to confute himself . ] i have run through all sorts , yet find no rest in any : though our first studies and junior endeavours may style us peripateticks , stoicks , or academicks , yet i perceive the wisest heads prove , at last , almost all scepticks , and stand like janus in the field of knowledge . i have therefore one common and authentick philosophy i learned in the schools , whereby i discourse and satisfie the reason of other men ; another more reserved , and drawn from experience , whereby i content mine own . solomon , that complained of ignorance in the height of knowledge , hath not only humbled my conceits , but discouraged my endeavours . there is yet another conceit that hath sometimes made me shut my books , which tells me it is a vanity to waste our days in the blind pursuit of knowledge ; it is but attending a little longer , and we shall enjoy that by instinct and infusion , which we endeavour at hereby labour and inquisition . it is better to sit down in a modest ignorance ; and rest contented with the natural blessing of our own reasons , than buy the uncertain knowledge of this life , with sweat and vexation , which death gives every fool gratis , and is an accessary of our glorification . sect. 9 i was never yet once , and commend their resolutions who never marry twice : not that i dissallow of second marriage ; as neither in all cases of polygamy , which considering some times , and the unequal number of both sexes , may be also necessary . the whole world was made for man , but the twelfth part of man for woman : man is the whole world , and the breath of god ; woman the rib , and crooked piece of man. * i could be content that we might procreate like trees ] without conjunction , or that there were any way to perpetuate the world without this trivial and vulgar way of coition ; it is the foolishest act a wise man commits in all his life , nor is there any thing that will more deject his cool'd imagination , when he shall consider what an odd and unworthy piece of folly he hath committed . i speak not in prejudice , nor am averse from that sweet sex , but naturally amorous of all that is beautiful ; i can look a whole day with delight upon a handsome picture , though it be but of an horse . it is my temper , and i like it the better , to affect all harmony ; and sure there is musick even in the beauty , and the silent note which cupid strikes , far sweeter than the sound of an instrument . for there is a musick where ever there is a harmony , order or proportion ; and thus far we may maintain the musick of the sphears : for those well-ordered motions , and regular paces , though they give no sound unto the ear , yet to the understanding they strike a note most full of harmony . whosoever is harmonically composed , delights in harmony ; which makes me much distrust the symmetry of those heads which declaim against all church-musick . for my self , not only from my obedience , but my particular genius , i do embrace it : for even that vulgar and tavern-musick , which makes one man merry , another mad , strikes in me a deep fit of devotion , and a profound contemplation of the first composer . there is something in it of divinity more than the ear discovers : it is an hieroglyphical and shadowed lesson of the whole world , and creatures of god ; such a melody to the ear , as the whole world well understood , would afford the understanding . in brief , it is a sensible fit of that harmony , which intellectually sounds in the ears of god. i will not say with plato , the soul is an harmony , but harmonical , and hath its nearest sympathy unto musick : thus some whose temper of body agrees , and humours the constitution of their souls , are born poets , though indeed all are naturally inclined unto rhythme . † this made tacitus in the very first line of his story , fall upon a verse , and cicero the worst of poets , but * declaiming for a poet , falls in the very first sentence upon a perfect hexameter . † i feel not in me those sordid and unchristian desires of my profession ; i do not secretly implore and wish for plagues , rejoyce at famines , revolve ephemerides and almanacks , in expectation of malignant aspects , fatal conjunctions and eclipses : i rejoyce not at unwholesome springs , nor unseasonable winters ; my prayer goes with the husbandman's ; i desire every thing in its proper season , that neither men nor the times be put out of temper . let me be sick my self , if sometimes the malady of my patient be not a disease unto me ; i desire rather to cure his infirmities than my own necessities : where i do him no good , methinks it is scarce honest gain ; though i confess 't is but the worthy salary of our well-intended endeavours . i am not only ashamed , but heartily sorry , that besides death , there are diseases incurable ; yet not for my own sake , or that they be beyond my art , but for the general cause and sake of humanity , whose common cause i apprehend as mine own . and to speak more generally , those three noble professions which all civil common-wealths do honour , are raised upon the fall of adam , and are not exempt from their infirmities ; there are not only diseases incurable in physick , but cases indissolvable in laws , vices incorrigible in divinity : if general councils may err , i do not see why particular courts should be infallible ; their perfectest rules are raised upon the erroneous reasons of man ; and , the laws of one , do but condemn the rules of another ; as aristotle oft-times the opinions of his predecessours , because , , though agreeable to reason , yet were not consonant to his own rules , and logick of his proper principles . again , to speak nothing of the sin against the holy ghost , whose cure not onely , but whose nature is unknown ; i can cure the gout or stone in some , sooner than divinity pride or avarice in others . i can cure vices by physick , when they remain incurable by divinity ; and shall obey my pills , when they contemn their precepts . i boast nothing , but plainly say , we all labour against our own cure ; for death is the cure of all diseases . there is no catholicon or universal remedy i know but this , which though nauseous to queasie stomacks , yet to prepared appetites is nectar , and a pleasant potion of immortality . sect. 10 for my conversation , it is like the sun 's , with all men , and with a friendly aspect to good and bad . methinks there is no man bad , and the worst , best ; that is , while they are kept within the circle of those qualities , wherein they are good ; there is no mans mind of such discordant and jarring a temper , to which a tunable disposition may not strike a harmony . magnae virtutes , nec minora vitia ; it is the posie of the best natures , * and may be inverted on the worst ; ] there are in the most depraved and venemous dispositions , certain pieces that remain untoucht , which by an antiperistasis become more excellent , or by the excellency of their antipathies are able to preserve themselves from the contagion of their enemy vices , and persist intire beyond the general corruption . for it is also thus in nature . the greatest balsomes do lie enveloped in the bodies of most powerful corrosives ; i say moreover , and i ground upon experience , * that poisons contain within themselves their own antidote , ] and that which preserves them from the venome of themselves , without which they were not deleterious to others onely , but to themselves also . but it is the corruption that i fear within me , not the contagion of commerce without me . 't is that unruly regiment within me , that will destroy me ; 't is i that do infect my self , ‖ the man without a navel yet lives in me ; ] i feel that original canker corrode and devour me ; and therefore defenda me dios de me , lord deliver me from my self , is a part of my letany , and the first voice of my retired imaginations . there is no man alone , because every man is a microcosm , and carries the whole world about him ; nunquam minus solus quàm cum solus , / though it be the apothegme of a wise man , is yet true in the mouth of a fool ; indeed , though in a wilderness , a man is never alone , not only because he is with himself , and his own thoughts , but because he is with the devil ; who ever consorts with our solitude , and is that unruly rebel that musters up those disordered motions which accompany our sequestred imaginations . and to speak more narrowly , there is no such thing as solitude , nor any thing that can be said to be alone , and by it self , but god , who is his own circle , and can subsist by himself ; all others , besides their dissimilary and heterogeneous parts , which in a manner multiply their natures , cannot subsist without the concourse of god , and the society of that hand which doth uphold their natures . in brief , there can be nothing truly alone , and by its self , which is not truly one ; and such is only god : all others do transcend an unity , and so by consequence are many . sect. 11 now for my life , it is a miracle of thirty years , which to relate , were not a history , but a piece of poetry , and would sound to common ears like a fable ; for the world , i count it not an inn , but an hospital ; and a place , not to live , but to dye in . the world that i regard is my self ; it is the microcosm of my own frame that i cast mine eye on ; for the other , i use it but like my globe , and turn it round sometimes for my recreation . men that look upon my outside , perusing only my condition and fortunes , do err in my altitude , for i am above atlas his shoulders . the earth is a point not only in respect of the heavens above us , but of that heavenly and celestial part within us : that mass of flesh that circumscribes me , limits not my mind : that surface that tells the heavens it hath an end , cannot perswade me i have any : i take my circle to be above three hundred and sixty ; though the number of the ark do measure my body , it comprehendeth not my mind : whilst i study to find how i am a microcosm or little world , i find my self something more than the great . there is surely a piece of divinity in us , something that was before the elements , and owes no homage unto the sun. nature tells me i am the image of god , as well as scripture : he that understands not thus much , hath not his introduction or first lesson , and is yet to begin the alphabet of man. let me not injure the felicity of others , if i say i am as happy as any ; ruat coelum , fiat voluntas tua , salveth all ; so that whatsoever happens , it is but what our daily prayers desire . in brief , i am content , and what should providence add more ? surely this is it we call happiness , and this do i enjoy ; with this i am happy in a dream , and as content to enjoy a happiness in a fancy , as others in a more apparent truth and realty . there is surely a neerer apprehension of any thing that delights us in our dreams , than in our waked senses ; without this i were unhappy : for my awaked judgment discontents me , ever whispering unto me , that i am from my friend ; but my friendly dreams in night requite me , and make me think i am within his arms . i thank god for my happy dreams , as i do for my good rest , for there is a satisfaction unto reasonable desires , and such as can be content with a fit of happiness . and surely it is not a melancholy conceit to think we are all asleep in this world , and that the conceits of this , life are as meer dreams to those of the next , as the phantasms of the night , to the conceits of the day . there is an equal delusion in both , and the one doth but seem to be the embleme or picture of the other ; we are somewhat more than our selves in our sleeps , and the slumber of the body seems to be but the waking of the soul . it is the ligation of sense , but the liberty of reason , and our waking conceptions do not match the fancies of our sleeps . at my nativity , my ascendant was the watery sign of scorpius ; i was born in the planetary hour of saturn , and i think i have a piece of that leaden planet in me . i am no way facetious , nor disposed for the mirth and galliardize of company ; yet in one dream i can compose a whole comedy , behold the action , apprehend the justs , and laugh my self awake at the conceits thereof : were my memory as faithful as my reason is then fruitful , i would never study but in my dreams ; and this time also would i chuse for my devotions : but * our grosser memories have then so little hold of our abstracted understandings , that they forget the story , ] and can only relate to our awaked souls , a confused and broken tale of that that hath passed . aristotle , who hath written a singular tract of sleep , hath not methinks throughly defined it ; nor yet galen , though he seem to have corrected it : for those noctambuloes / and night-walkers , though in their sleep , do yet injoy the action of their senses : we must therefore say that there is something in us that is not in the jurisdiction of morpheus ; and that those abstracted and ecstatick souls do walk about in their own corps , as spirits with the bodies they assume ; wherein they seem to hear , and feel , though indeed the organs are destitute of sense , and their natures of those faculties that should inform them . thus it is observed , that men sometimes upon the hour of their departure , do speak and reason above themselves , for then the soul beginning to be freed from the ligaments of the body , begins to reason like her self , and to discourse in a strain above mortality . sect. 12 we tearm sleep a death , and yet it is waking that kills us , and destroys those spirits that are the house of life . 't is indeed a part of life that best expresseth death ; for every man truely lives , so long as he acts his nature , or some way makes good the faculties of himself : themistocles therefore that slew his soldier in his sleep , was a merciful executioner ; 't is a kind of punishment the mildness of no laws hath invented ; * i wonder the fancy of lucan and seneca did not discover it . ] it is that death by which we may be literally said to dye daily ; a death which adam dyed before his mortality ; a death whereby we live a middle and moderating point between life and death ; in fine , so like death , i dare not trust it without my prayers , and an half adieu unto the world , and take my farewel in a colloquy with god. the night is come , like to the day ; depart not thou great god away . let not my sins , black as the night , eclipse the lustre of thy light . keep still in my horizon ; for to me the sun makes not the day , but thee . thou whose nature cannot sleep , on my temples centry keep ; guard me ' gainst those watchful foes , whose eyes are open while mine close . let no dreams my head infest , but such as jacob''s temples blest . while i do rest , my soul advance , make my sleep a holy trance . that i may , my rest being wrought , awake into some holy thought ; and with as active vigour run my course , as doth the nimble sun. sleep is a death ; o make me try , by sleeping , what it is to die : and as gently lay my head on my grave , as now my bed . howere i rest , great god , let me awake again at least with thee . and thus assur'd , behold i lie securely , or to awake or die . these are my drowsie days ; in vain i do now wake to sleep again : o come that hour , when i shall never sleep again , but wake for ever . this is the dormative i take to bedward ; i need no other laudanum than this to make me sleep ; after which , i close mine eyes in security , content to take my leave of the sun , and sleep unto the resurrection . sect. 13 the method i should use in distributive justice , i often observe in commutative ; and keep a geometrical proportion in both ; whereby becoming equable to others , i become unjust to my self , and supererogate in that common principle , do unto others as then wouldst he done unto thy self , i was not born unto riches , neither is it i think my star to be wealthy ; or if it were , the freedom of my mind , and frankness of my disposition , were able to contradict and cross my fates . for to me avarice seems not so much a vice , as a deplorable piece of madness ; * to conceive our selves urinals , or be perswaded that we are dead , is not so ridiculous , ] nor so many degrees beyond the power of hellebore , as this . the opinion of theory , and positions of men , are not so void of reason , as their practised conclusions : some have held that snow is black , that the earth moves , that the soul is air , fire , water ; but all this is philosophy , and there is no delirium , if we do but speculate the folly and indisputable dotage of avarice , to that subterraneous idol , and god of the earth . i do confess i am an atheist ; i cannot perswade my self to honour that the world adores ; whatsoever vertue its prepared substance may have within my body , it hath no influence nor operation without : i would not entertain a base design , or an action that should call me villain , for the indies ; and for this only do i love and honour my own soul , and have methinks two arms too few to embrace my self . aristotle is too severe , that will not allow us to be truely liberal without wealth , and the bountiful hand of fortune ; if this be true , i must confess i am charitable only in my liberal intentions , and bountiful well-wishes . but if the example of the mite be not only an act of wonder , but an example of the noblest charity , surely poor men may also build hospitals , and the rich alone have not erected cathedrals . i have a private method which others observe not ; i take the opportunity of my self to do good ; i borrow occasion of charity from mine own necessities , and supply the wants of others , when i am in most need my self ; for it is an honest stratagem to make advantage of our selves , and so to husband the acts of vertue , that where they were defective in one circumstance , they may repay their want , and multiply their goodness in another . i have not peru in my desires , but a competence , and ability to perform those good works , to which he hath inclined my nature . he is rich , who hath enough to be charitable ; and it is hard to be so poor , that a noble mind may not find a way to this piece of goodness . he that giveth to the poor , lendeth to the lord ; there is more rhetorick in that one sentence , than in a library of sermons ; and indeed if those sentences were understood by the reader , with the same emphasis as they are delivered by the author , we needed not those volumes of instructions , but might be honest by an epitome . upon this motive only i cannot behold a beggar without relieving his necessities with my purse , or his soul with my prayers ; these scenical and accidental differences between us , cannot make me forget that common and untoucht part of us both ; there is under these cantoes and miserable outsides , these mutilate and semi bodies , a soul of the same alloy with our own , whose genealogy is gods as well as ours , and is as fair a way to salvation as our selves . statists that labour to contrive a common-wealth without our poverty , take away the object of charity , not understanding only the common wealth of christian , but forgetting the prophecie of christ . sect. 14 now therre is another part of charity , which is the basis and pillar of this , and that is the love of god , for whom we love our neighbour ; for this i think charity , to love god for himself , and our neighbour for god. all that is truly amiable is god , or as it were a divided piece of him , that retains a reflex or shadow of himself . nor is it strange that we should place affection on that which is invisible ; all that we truly love is thus ; what we adore under affection of our senses , deserves not the honour of so pure a title . thus we adore virtue , though to the eyes of sense she be invisible : thus that part of our noble friends that we love , is not that part that we imbrace , but that insensible part that our arms cannot embrace . god being all goodness , can love nothing but himself , and the traduciton of his holy spirit . let us call to assize the loves of our parents , the affection of our wives and children , and they are all dumb shows and dreams , without reality , truth or constancy : for first , there is a strong bond of affection between us and our parents ; yet how easily dissolved ? we betake our selves to a woman , forget our mother in a wife , and the womb that bare us , in that that shall bear our image : this woman blessing us with children , our affection leaves the level it held before , and sinks from our bed unto our issue and picture of posterity , where affection holds no steady mansion . they , growing up in years , desire our ends ; or applying themselves to a woman , take a lawful way to love another better than our selves . thus i perceive a man may be buried alive , and behold his grave in his own issue . sect. 15 i conclude therefore and say , there is no happiness under ( or as copernicus will have it , above ) the sun , nor any crambe in that repeated verity and burthen of all the wisdom of solomon , all is vanity and vexation of spirit . there is no felicity in that the world adores : aristotle whilst he labours to resute the idea's of plato , falls upon one himself : for his summum bonum is a chimaera , and there is no such thing as his felicity . that wherein god himself is happy , the holy angels are happy , in whose defect the devils are unhappy ; that dare i call happiness : whatsoever conduceth unto this , may with an easie metaphor deserve that name ; whatsoever else the world terms happiness , is to me a story out of pliny , a tale of boccace or malizspini ; an apparition or neat delusion , wherein there is no more of happiness , than the name . bless me in this life with but peace of my conscience , command of my affections , the love of thy self and my dearest friends , and i shall be happy enough to pity caesar . these are , o lord , the humble desires of my most reasonable ambition , and all i dare call happiness on earth ; wherein i set no rule or limit to thy hand of providence ; dispose of me according to the wisdom of thy pleasure . * thy will be done , though in my own undoing . ] finis . annotations upon religio medici . nec satis est vulgasse fidem . — pet. arbit . fragment . london , printed for r. scot , t. basset , j. wright , r. chiswel . 1682. the annotator to the reader . a gellius ( noct . attic. l. 20. cap. ult . ) notes some books that had strange titles ; pliny ( praefat. nat. hist . ) speaking of some such , could not pass them over without a jeer : so strange ( saith he ) are the titles of some books , ut multos ad vadimonium deserendum compellant . and seneca saith , some such there are , qui patri obstetricem parturienti filiae accercenti moram injicere possint . of the same fate this present tract religio medici hath pertaken : exception by some hath been taken to it in respect of its inscription , which , say they , seems to imply that physicians have a religion by themselves , which is more than theologie doth warrant : but it is their inference , and not the title , that is to blame ; for no more is meant by that , or endeavoured to be prov'd in the book , then that ( contrary to the opinion of the unlearned . ) physitians have religion as well as other men . for the work it self , the present age hath produced none that has had better reception amongst the learned ; it has been received and fostered by almost all , there having been but one that i know of ( to verifie that books have their fates from the capacity of the reader ) that has had the face to appear against it ; that is mr. alexander * rosse ; but he is dead , and it is uncomely to skirmish with his shadow . it shall be sufficient to remember to the reader , that the noble and most learned knight , sir kenelm digby , has delivered his opinion of it in another sort , who though in some things he differ from the authors sense , yet hath he most candidly and ingeniously allow'd it to be a very learned and excellent piece ; and i think no scholar will say there can be an approbation more authentique . since the time he published his observations upon it , one mr. jo. merryweather a master of arts of the university of cambridge , hath deem'd it worthy to be put into the universal language , which about the year 1644. he performed ; and that hath carried the authors name not only into the low-countries and france ( in both which places the book in latin hath since been printed ) but into italy and germany ; and in germany it has since fallen into the hands of a gentleman of that nation * ( of his name he hath given us no more than l. n. m. e. n. ) who hath written learned annotations upon it in latin , whieh were printed together with the book at strasbourg , 1652. and for the general good opinion the world had entertained both of the work and author , this stranger tells you : * inter alios auctores incidi in librum cui titulus religio medici , jam ante mihi innotuerat lectionem istius libri multos praeclaros viros delectasse , imo occupasse . non ignorabam librum in anglia , galiia , italia , belgio , germania cupidissime legi ; constabat mihi eum non solum in anglia ac batavia , set & parisiis cum praefatione , in qua auctor magnis laudibus fertur esse , typis mandatum compertum mihi erat , multos magnos atque eruditos viros censere autorem ( quantum ex hoc scripto perspici potest ) sanctitate vitae ac pietate elucere , &c. but for the worth of the book , it is so well known to every english-man that is fit to read it , that this attestation of a forrainer may seem superfluous . the german , to do him right , hath in his annotations given a fair specimen of his learning , shewing his skill in the languages , as well antient as modern ; as also his acquaintance with all manner of authors , both sacred and profane , out of which he has amass'd a world of quotations ; but yet , not to mention that he hath not observed some errors of the press , and one or two main ones of the latine translation , whereby the author is much injured ; it cannot be denyed but he hath pass'd over many hard places untoucht , that might deserve a note ; that he hath made annotations on some , where no need was ; in the explication of others hath gone besides the true sense . [ and were we free from all these , yet one great fault there is , he may be justly charg'd with , that is , that he cannot manum de tabula even in matters the most obvious : which is an affectation ill-becoming a scholar ; witness the most learned annotator , claud. minos . divion . in prefat . commentar . alciat . emblemat . praefix . praestat ( saith he ) brevius omnia persequi , & leviter attingere quae nemini esse ignota suspicari possint , quam quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perque locos communes identidem expatiari . i go not about by finding fault with his , obliquely to commend my own ; i am as far from that , as 't is possible others will be : all i seek , by this preface , next to acquainting the reader with the various entertainment of the book , is , that he would be advertized , that these notes were collected ten * years since , long before the german's were written ; so that i am no plagiary ( as who peruseth his notes and mine will easily perceive : ) and in the second place , that i made this recuil meerly for mine own entertainment , and not with any invention to evulge it ; truth is my witness , the publication proceeds meerly from the importunity of the book-seller ( my special friend ) who being acquainted with what i had done , and about to set out another edition of the book , would not be denied these notes to attex to it ; 't is he ( not i ▪ ) that divulgeth it , and whatever the success be , he alone is concern'd in it ; i only say for my self what my annotations bear in the frontispiece , nec satis est vulgasse fidem — that is , that it was not enough to all persons ( though pretenders to learning ) that our physitian had publish'd his creed , because it wanted an exposition . i say further , that the german's is not full , and that ( — quicquid sum ego quamvis infra lucilli censum ingeniumque — ) my explications do in many things illustrate the text of my author . 24 martii , 1654. annotations upon religio medici . the epistle to the reader . certainly that man were greedy of life , who should desire to live when all the world were at an end . ] this mr. merry weather hath rendred thus ; cupidum esse vitae oportet , qui universo jam expirante mundo vivere cuperet ; and well enough : but it is not amiss to remember ; that we have this saying in seneca the tragoedian , who gives it us thus , vitae est avidus quisquis non vult mundo secum pereunte mori . there are many things delivered rhetorically . ] the author herein imitates the ingenuity of st. austin , who , in his retract , corrects himself for having delivered some things more like a young rhetorician than a sound divine : but though st. aug. doth deservedly acknowledge it a fault in himself , in that he voluntarily published such things , yet cannot it be so in this author , in that he intended no publication of it , as he pofesseth in this epistle , and in that other to sir kenelm digby . the first part . sect. 1 pag. 1 the general scandal of my profession . ] physitians ( of the number whereof it appears by several passages in this book the author is one ) do commonly hear ill in this behalf . it is a common speech ( but onely amongst the unlearned sort ) vbi tres medici , duo athei . the reasons why those of that profession ( i declare my self that i am none , but causarum actor mediocris , to use horace his phrase ) may be thought to deserve that censure , the author rendreth , sect. 19. the natural course of my studies . ] the vulgar lay not the imputation of atheism onely upon physitians , but upon philosophers in general , who for that they give themselves to understand the operations of nature , they calumniate them , as though they rested in the second causes without any respect to the first . hereupon it was , that in the tenth age pope silvester the second pass'd for a magician , because he understood geometry and natural philosophy . baron . annal . 990. and apuleius long before him laboured of the same suspicion upon no better ground ; he was accus'd , and made a learned apology for himself , and in that hath laid down what the ground is of such accusations , in these words : haec fermè communi quodam errore imperitorum philosophis objectantur , ut partem eorum qui corporum causas meras & simplices rimantur , irreligiosas putant , eoque aiunt deos abnuere , ut anaxagoram , & lucippum , & democritum , & epicurum , caeterosque rerum naturae patronos . apul. in apolog. and it is possible that those that look upon the second causes scattered , may rest in them and go no further , as my lord bacon in one of his essayes observeth ; but our author tells us there is a true philosophy , from which no man becomes an atheist . sect. 46. the indifference of my behaviour and discourse in matters of religion . ] bigot's are so oversway'd by a preposterous zeal , that they hate all moderation in discourse of religion ; they are the men forsooth — qui solos credant habendo● esse deos quos ipsi colunt . — erasmus upon this accompt makes a great complaint to sir tho. more in an epistle of his touching one dorpius a divine of lovain , who because , upon occasion of discourse betwixt them , erasmus would not promise him to write against luther , told erasmus , that he was a lutheran , and afterwards published him for such ; and yet as erasmus was reputed no very good catholick , so for certain he was no protestant . not that i meerly owe this title to the font ] as most do , taking up their religion according to the way of their ancestors ; this is to be blamed amongst all persons : it was practised as well amongst heathens as christians . per caput hoc juro , per quod pater antè solebat , saith ascanius in virgil : and apuleius notes it for an absurdity . vtrum philosopho put as turpe scire ista , an nescire ? negligere , an curare ? nosse quanta sit etiam in istis providentiae ratio , an de diis immortalibus matri & patri cedere ? saith he in apolog. and so doth minutius : vnusquisque vestrum non cogitat prius se debere deum nosse quàm colere , dum inconsultè gestiuntur patentibus obedire , dum fieri malunt alieni erroris accessio , quam sibi credere . minut. in octav. but having in my riper years examined , &c. ] according to the apostolical precept , omnia probate , quod bonum est tenete . sect. 2 pag. 2 there being a geography of religions ] i. e. of christian religion , which you may see described in mr. brerewood's enquiries : he means not of the protestant religion ; for though there be a difference in discipline , yet the anglican , scotic , belgic , gallican , and helvetic churches differ not in any essential matter of the doctrine , as by the harmony of confessions appears , 5 epist . theod. bezae edmundo grindallo ep. londinens . wherein i dislike nothing but the name ] that is , lutheran , calvinist , zuinglian , &c. now the accidental occasion wherein , &c. ] this is graphically described by thuanus in his history : but because his words are too large for this purpose , i shall give it you somewhat more briefly , according to the relation of the author of the history of the council of trent . the occasion was the necessity of pope leo tenth , who by his profusion had so exhausted the treasure of the church , that he was constrained to have recourse to the publishing of indulgences to raise monies : some of which he had destined to his own treasury , and other part to his allyes , and particularly to his sister he gave all the money that should be raised in saxony ; and she , that she might make the best profit of the donation , commits it to one aremboldus , a bishop , to appoint treasurers for these indulgences . now the custome was , that whensoever these indulgences were sent into saxony , they were to be divulged by the fryars eremites ( of which order luther then was ) but aremboldus his agents thinking with themselves , that the fryars eremites were so well acquainted with the trade , that if the business should be left to them , they should neither be able to give so good an account of their negotiation , nor yet get so much themselves by it as they might do in case the business were committed to another order ; they thereupon recommend it to ( and the business is undertaken by ) the dominican fryars , who performed it so ill , that the scandal arising both from thence , and from the ill lives of those that set them on work , stirred up luther to write against the abuses of these indulgences ; which was all he did at first ; but then , not long after , being provoked by some sermons and small discourses that had been published against what he had written , he rips up the business from the beginning , and publishes xcv theses against it at wittenberg . against these , tekel a dominican writes ; then luther adds an explication to his eckius and prierius dominicans , thereupon take the controversie against him : and now luther begins to be hot ; and because his adversaries could not found the matter of indulgences upon other foundations then the pope's power and infallibility , that begets a disputation betwixt them concerning the pope's power , which luther insists upon as inferiour to that of a general council ; and so by degrees he came on to oppose the popish doctrine of remission of sins , penances , and purgatory ; and by reason of cardinal cajetans imprudent management of the conference he had with him , it came to pass that he rejected the whole body of popish doctrine . so that by this we may see what was the accidental occasion , wherein the slender means whereby , and the abject condition of the person by whom , the work of reformation of religion was set on foot . sect. 3 pag. 3 yet i have not shaken hands with those desperate resolutions , ( resolvers it should be , without doubt ) who had rather venture at large their dedecayed bottom , than bring her in to be new trimm'd in the dock ; who had rather promiscuously retain all , than abridge any ; and obstinately be what they are , than what they have been , as to stand in a diameter and at swords points with them : we have reformed from them , not against them , &c. ] these words by mr. merryweather are thus rendred , sc . nee tamen in vecordem illum pertinacium hominum gregem memet adjungo , qui labefactatum navigium malunt fortunaoe committere quàm in navale de integro resarciendum deducere , qui malunt omnia promiscuè retinere quàm quicquam inde diminuere , & pertinacitèr esse qui sunt quàm qui olim fuerunt , ita uti isdem ex diametro repugnent : ab illis , non contra illos , reformationem instituimus , &c. and the latine annotator sits down very well satisfied with it , and hath bestowed some notes upon it ; but under the favour both of him and the translator , this translation is so far different from the sense of the author , that it hath no sense in it ; or if there be any construction of sense in it , it is quite besides the author's meaning ; which will appear if we consider the context , by that we shall find that the author in giving an account of his religion , tells us first , that he is a christian , and farther , that he is of the reform'd religion ; but yet he saith , in this place , he is not so rigid a protestant , nor at defiance with papists so far , but that in many things he can comply with them , ( the particulars he afterwards mentions in this section ) for , saith he , we have reform'd from them , not against them ; that is , as the archbishop of canterbury against the jesuit discourseth well , we have made no new religion nor schism from the old ; but in calling for the old , and desiring that which was novel and crept in might be rejected , and the church of rome refusing it , we have reform'd from those upstart novel doctrines , but against none of the old : and other sense the place cannot bear ; therefore how the latine annotator can apply it as though in this place the author intended to note the anabaptists , baptist i see not , unless it were in respect of the expression , vecordem pertinacium hominum gregem , which truly is a description well befitting them , though not intended to them in this place : howsoever , i see not any ground from hence to conclude the author to be any whit inclining to the bulk of popery ( but have great reason from many passages in this book to believe the contrary , ) as he that prefix'd a preface to the parisian edition of this book hath unwarrantably done . but for the mistake of the translator , it is very obvious from whence that arose . i doubt not but it was from the mistake of the sense of the english phrase , shaken hands , which he hath rendred by these words , memet adjungo , wherein he hath too much play'd the scholar , and shew'd himself to be more skilful in forraign and ancient customs , then in the vernacular practise and usage of the language of his own country ; for although amongst the latines protension of the hand were a symbole and sign of peace and concord , ( as alex. ab alexandro ; manum verò protendere , pacem peti significabant , ( saith he ) gen. dier . lib. 4. cap. 〈◊〉 which also is confirmed by cicero pro dejotaro ; and caesar , l. 2. de bello gallico ) and was used in their first meetings , as appears by the phrase , jungere hospitio dextras ; and by that of virgil , oremus pacem , & dextras tendamus inermes . and many like passages that occur in the poets , to which i believe the translator had respect : vet in modern practise , especially with us in england , that ceremony is used as much in our adieu's as in the first congress ; and so the author meant in this place , by saying he had not shaken hands ; that is , that he had not so deserted , or bid farewel to the romanists , as to stand at swords point with them : and then he gives his reasons at those words , for omitting those improperations , &c. so that instead of memet adjungo , the translator should have used some word or phrase of a clean contrary signification ; and instead of ex diametro repugnent , it should be repugnem . sect. 5 pag. 8 henry the eighth , though he rejected the pope , refused not the faith of rome . ] so much buchanan in his own life written by himself testifieth , who speaking of his coming into england about the latter end of that king's time , saith , sed ibitum omnia adeo erant incerta , ut eodem die , ac eodem igne ( very strange ! ) utriusque factionis homines cremarentur , henrico 8. jam seniore suae magnis securitati quàm religionis puritati intento . and for confirmation of this assertion of the author , vide stat. 31 h. 8. cap. 14. and was conceived the state of venice would have attempted in our days . ] this expectation was in the time of pope paul the fifth , who by excommunicating that republique , gave occasion to the senate to banish all such of the clergy as would not by reason of the popes command administer the sacraments ; and upon that account the jesuites were cast out , and never since receiv'd into that state. sect. 6 pag. 9 or be angry with his judgement for not agreeing with me in that , from which perhaps within a few dayes i should dissent my self . ] i cannot think but in this expression the author had respect to that of that excellent french writer , monsieur mountaign ( in whom i often trace him . ) combien diversement jugeons nous de choses ? combien de fois changeons nous nos fantasies ? ce que je tien àujourdhuy , ce que je croy , je le tien & le croy de toute ma creance , mais ne m'est il pas advenu non une fois mais cent , mais mille & tous les jours d'avoir embrasse quelque autre chose ? mountaign . lib. 2. des essais . chap. 12. every man is not a proper champion for truth , &c. a good cause is never betray'd more then when it is prosecuted with much eagerness , and but little sufficiency , and therefore zuinglius , though he were of carolistadius his opinion in the point of the sacrament of the eucharist against luther , yet he blamed him for undertaking the defence of that cause against luther , not judging him able enough for the encounter : non satis habet humerorum , saith he of carolostad , alluding to that of horace , sumite materiam vestris qui scribitis aequam viribus , & versate diu quid ferre recusent quid valeant humeri . — so minutius foelix ; plerumque pro disserentium viribus , & eloquentiae potestate , etiam perspicuae veritatis conditio mutetur . minut. in octav. and lactantius saith , this truth is verified in minutius himself : for him , tertullian and cyprian ; he spares not to blame ( all of them ) as if they had not with dexterity enough defended the christian cause against the ethniques . lactant. de justitia , cap. 1. i could wish that those that succeeded him had not as much cause of complaint against him : surely he is noted to have had many errors contra fidem . in philosophy — there is no man more paradoxical than my self , but in divinity i love to keep the road , &c. ] appositely to the mind of the author , saith the publisher of mr. pembel's book de origine formarum , certe ( saith he ) in locis theologicis ne quid detrimenti capiat vel pax , vel veritas christi — â novarum opiniorum pruritu prorsus abstinendum puto usque adeo ut ad certam requlam etiam loqui debeamus , quod pie & prudenter monet augustinus ( de civ . dei , l. 16 . cap. 23. ) [ ne verborum licentia impia vi gignat opinionem , ] at in pulvere scholastico ubi in nullius verba juramus , & in utramvis partem sine dispendio vel pacis , vel salutis ire liceat , major conceditur cum sentiendi tum loquendi libertas , &c. capet , in ep. dedicat. pembel . de origine form . praef . heresies perish not with their authors , but like the river arethusa , though they lose their currents in one place , they rise again in another . ] who would not think that this expression were taken from mr. mountaigne , l. 2. des ess . cap. 12. where he hath these words , nature enserre dans les termes de son progress ordinaire comme toutes autres choses aussi les creances les judgements & opinions des hommes elles ont leur revolutions ; and that mountaigne took his from tully . non enim hominum interitu sententiae quoque occidunt . tull. de nat . deorum . l. 1. &c. of the river arethusa thus seneca . videbis celebratissimum carminibus fontem arethusam limpidissimi ac perlucidissimi ad imum stagni gelidissimas aquas profundentem , sive illas primum nascentes invenit , sive flumen integrum subter tot maria , & à confusione pejoris undae servatum reddidit . senec. de consolat . ad martiam . sect. 7 pag. 12 now the first of mine was that of the arabians . ] for this heresie , the author here sheweth what it was ; they are called arabians from the place where it was fostered ; and because the heresiarch was not known , euseb . st. aug. and nicephorus do all write of it : the reason of this heresie was so specious , that it drew pope john 22 to be of the same perswasion . where then was his infallibility ? why , bellarmine tells you he was nevertheless infallible for that : for , saith he , he maintained this opinion when he might do it without peril of heresie , for that no definition of the church whereby 't was made heresie , had preceded when he held that opinion . bellar. l. 4. de pontif. roman . cap. 4. now this definition was first made ( 't is true ) by pope banedict in the 14 age : but then i would ask another question , that is , if 'till that time there were nothing defined in the church touching the beatitude of saints , what certainty was there touching the sanctity of any man ? and upon what ground were those canonizations or saints had , that were before the 14 age ? the second was that of origen . ] besides st. augustine , epiphanius , and also s. hierom do relate that origen held , that not onely the souls of men , but the devils themselves should be discharged from torture after a certain time : but genebrard endeavours to clear him of this . vid. coquaeum , in 21 lib. aug. de civ . dei , cap. 17. these opinions , though condemned by lawful councils , were not heresie in me , &c. ] for to make an heretique , there must be not only error in intellectu , but pertinacia in voluntate . so st. aug. qui sententiam suam quamvis falsam atque perversam nulla pertinaci animositate defendunt , quaerunt autem cauta solicitudine veritatem , corrigi parati cum invenerint , nequaquam sunt inter haereticos deputandi . aug. cont . manich. 24. qu. 3. sect. 9 pag. 16 the deepest mysteries that ours contains , have not only been illustrated , but maintained by syllogism and the rule of reason ] and since this book was written , by mr. white in his institutiones sacrae . and when they have seen the red sea , doubt not of the miracle . ] those that have seen it , have been better informed than sir henry blount was ▪ for he tells us , that he desired to view the passage of moses into the red sea ( not being above three days journey off , ) but the jews told him the precise place was not known within less than the space of a days journey along the shore ; wherefore ( saith he ) i left that as too uncertain for any observation . in his voyage into the levant . sect. 10 pag. 19 i had as lieve you tell me , that anima est angelus hominis , est corpus dei , as entelechia ; lux est umbra dei , as actus perspoicui . ] great variety of opinion there hath been amongst the ancient philosophers touching the definition of the soul. thales , his was , that it is a nature without repose . asclepiades , that it is an exercitation of sense . hesiod , that it is a thing composed of earth and water ; parmenides holds , of earth and fire ; galen that it is heat ; hippocrates , that it is a spirit diffused through the body . some others have held it to be light ; plato saith , 't is a substance moving it self ; and after him cometh aristotle ( whom the author here reproveth ) and goeth a degree farther , and saith it is entelechia , that is , that which naturally makes the body to move . but this definition is as rigid as any of the other ; for this tells us not what the essence , origine or nature of the soul is , hut only marks an effect of it , and therefore signifieth no more than if he had said ( as the author's phrase is ) that it is angelus hominis , or an intelligence that moveth man , as he supposed those other to do the heavens . now to come to the definition of light , in which the author is also unsatisfied with the school of aristotle , he saith , it satisfieth him no more to tell him that lux est actus perspicui , than if you should tell him that it is umbra dei. the ground of this definition given by the peripateticks , is taken from a passage in aristot . de anima , l. 2. cap. 7. where aristtotle saith , that the colour of the thing seen doth move that which is perspicuum actu ( i.e. illustratam naturam quae sit in aere aliove corpore transparente ) and that that , in regard of its continuation to the eye , moveth the eye , and by its help the internal sensorium ; and that so vision is perform'd . now as it is true that the sectators of aristotle are too blame , by fastening up on-him by occasion of this passage , that he meant that those things that made this impress upon the organs are meer accidents , and have nothing of substance ; which is more than ever he meant , and cannot be maintained without violence to reason and his own principles ; so for aristotle himself , no man is beholden to him for any science acquir'd by this definition ; for what is any man the near for his telling him that colour ( admitting it to be a body , as indeed it is , and in that place he doth not deny ) doth move actu perspicuum , when as the perspicuity is in relation to the eye ; and he doth not say how it comes to be perspicuous , which is the thing enquired after , but gives it that denomination before the eye hath perform'd its office ; so that if he had said it had been umbra dei , it would have been as intelligible , as what he hath said . he that would be satisfied how vision is perform'd , let him see mr. hobbs in tract . de nat . human . cap. 2. for god had not caused it to rain upon the earth . ] st. aug. de genes . ad literam cap. 5. 6. salves that expression from any inconvenience ; but the author in pseudodox . epidemic . l. 7. cap. 1. shews that we have no reason to be confident that this fruit was an apple . i believe that the serpent ( if we shall literally understand it ) from his proper form and figure made his motion on his belly before the curse , ] yet the author himself sheweth in pseudodox . epidemic . lib. 7 . cap . 1. that the form or kind of this serpent is not agreed on : yet comestor affirm'd it was a dragon , eugubinus a basilisk , delrio a viper , and others a common snake : but of what kind soever it was , he sheweth in the same volume , lib. 5. c. 4. that there was no inconvenience , that the temptation should be perform'd in his proper shape . i find the tryal of the pucelage and virginity of women , which god ordained the jews , is very fallible . ] locus extat . deut. c. 22. the same is affirm'd by laurentius in his anatom . whole nations have escaped the curse of child-birth , which god seems to pronounce upon the whole sex . ] this is attested by mr. montaign , les doleurs de l'enfantiment par les medicines , & pardein mosme estimles grandes , & quae nous pasons avec tant de cetemonies , ily a des notions entieres qui ne'n fuit mul conte . l. 1. des ess . c. 14. sect. 11 pag. 21 who can speak of eternity without a soloecism , or think thereof without an extasie ? time we may comprehend , &c. ] touching the difference betwixt eternity and time , there have been great disputes amongst philosophers ; some affirming it to be no more than duration perpetual consisting of parts ; and others ( to which opinion , it appears by what follows in this section , the author adheres ) affirmed ( to use the author's phrase ) that it hath no distinction of tenses , but is according to boetius ( lib. 5. consol . pros . 6. ) his definition , interminabilis vitae tota simul & perfecta possessio . for me , non nostrum est tantas componere lites . i shall only observe what each of them hath to say against the other . say those of the first opinion against those that follow boetius his definition , that definition was taken by boetius out of plato's timaeus , and is otherwise applyed , though hot by boetius , yet by those that follow him , than ever plato intended it ; for he did not take it in the abstract , but in the concrete , for an eternal thing , a divine substance by which he meant god , or his anima mundi : and this he did , to the intent to establish this truth , that no mutation can befal the divine majesty , as it doth to things subject to generation and corruption ; and that plato there intended not to define or describe any species of duration : and they say that it is impossible to understand any such species of duration that is ( according to the author's expression ) but one permanent point . now that which those that follow boetius , urge against the other definition is , they say it doth not at all difference eternity from the nature of time ; for they say if it be composed of many nunc's , or many instants , by the addition of one more , it is still encreased ; and by that means infinity or eternity is not included , nor ought more than time. for this , see mr. white , de dial . mundo , dial. 3. nod. 4. indeed he only is &c. ] this the author infers from the words of god to moses , i am that i am ; and this to distinguish him from all others , who ( he saith ) have and shall be : but those that are learned in the hebrew , affirm that the words in that place ( exod. 3. ) do not signifie , ego sum qui sum , & qui est , &c. but ero qui ero , & qui erit , &c. vid. gassend . in animad . epicur . physiolog . i wonder how aristotle could conceive the world eternal , or how he could make two eternities : ] ( that is , that god and the world both , were eternal . ) i wonder more at either the ignorance or incogitancy of the conimbricenses , who in their comment upon the eighth book of aristotle's physicks treating of the matter of creation , when they had first said that it was possible to know it , and that actually it was known , ( for aristotle knew it ) yet for all this they afterwards affirm , that considering onely the light of nature , there is nothing can be brought to demonstrate creation : and yet farther , when they had defined creation to be the production of a thing ex nihhilo , and had proved that the world was so created in time , and refused the arguments of the philosophers to the contrary , they added this , that the world might be created ab aeterno : for having propos'd this question [ num aliquid à deo ex aeternitate procreari potuit ▪ ] they defend the affirmative , and assert , that not onely incorporeal substances , as angels ; or permanent , as the celestial bodies ; or corruptible , as men , &c. might be produced and made ab aeterno , and be conserved by an infinite time , ex utraque parte ; and that this is neither repugnant to god the creator , the things created , nor to the nature of creation ; for proof whereof , they bring instances of the sun , which if it had been eternal , had illuminated eternally , ( and the virtue of god is not less than the virtue of the sun. ) another instance they bring of the divine word , which was produc'd ab aeterno : in which discourse , and in the instances brought to maintain it , it is hard to say whether the madness or impiety be greater ; and certainly if christians thus argue , we have the more reason to pardon the poor heathen aristotle . there is not three but a trinity of souls . ] the peripatetiques held that men had three distinct souls ; whom the hereticks , the anomaei , and the jacobites , followed . there arose a great dispute about this matter in oxford , in the year 1276 ; and it was then determined against aristotle . daneus christ . eth. l. 1. c. 4. and suarez in his treatise de causa formali , quaest . an dentur plures formae in uno composito , affirmeth there was a synod that did anathematize all that held with aristotle in this point . sect. 14 pag. 18 there is but one first , and four second causes in all things . ] in that he saith there is but one first cause , he speaketh in opposition to the manichees , who held there were duo principia ; one from whom came all good , and the other from whom came all evil : the reason of protagoras did it seems impose upon their understandings ; he was wont to say , si deus non est , unde igitur bona ? si autem est , unde mala ? in that that he saith , there are but four second causes , he opposeth plato , who to the four causes , material , efficient , formal , and final , adds for a fifth exemplar or idaea , sc . id ad quod respiciens artifex , id quod destinabat , efficit : according to whose mind boetius speaks , lib. 3. mot . 9. de conf . philosoph . o qui perpetua mundum ratione guberna● , terrarum coelique sator , qui tempus ab aevo ire jubes , stabilisque manens das cuncta moveri● quem non externae pepulerunt fingere causae materiae fluitantis opus , verum insita sum● forma boni livore carens : tu cuncta supera ducis ab exemplo , pulchrum pulcherrimus ipse mundum mente gerens , similique in imagi● formans perfectasque jubens perfectum absolvere part●● and st. augustine , l. 83. quaest . 46 ▪ where ( amongst other ) he hath these words , restat ergo ut omnia ration sint condita , nec eadem ratione ho●● qua equus ; hoc enim absurdum est existimare : singula autem propriis sunt creata rationibus . but these plato's scholar aristotle would not allow to make or constitute a different sort of cause from the formal or efficient ; to which purpose he disputes l. 7. metaphysic . but he and his sectators , and the romists also , agree ( as the author ) that there are but the four remembred causes : so that the author in affirming there are but four , hath no adversary but the platonists ; but yet in asserting there are four ( as his words imply ) there are that oppose him , and the schools of aristot . and ramus . i shall bring for instance mr. nat. carpenter , who in his philosophia libera affirmeth , there is no such cause as that which they call the final cause : he argueth thus ; every cause hath an influence upon its effect , but so has not the end , therefore it is not a cause . the major proposition ( he saith ) is evident , because the influence of a cause upon its effect , is either the causality it self , or something that is necessarily conjoyned to it : and the minor as plain ; for either the end hath an influence upon the effect immediately , or mediately , by stirring up the efficient to operate ; not immediately , because so it should enter either the constitution , or production , or conservation of the things ; but the constitution it cannot enter , because the constitution is onely of matter and form ; nor the : production , for so it should concur to the production , either as it is simply the end , or as an exciter of the efficient ; but not simply as the end , because the end as end doth not go before , but followeth the thing produced , and therefore doth not concur to its production : if they say it doth so far concur , as it is desired of the agent or efficient cause , it should not so have an immediate influence upon the effect , but should onely first move the efficient . lastly , saith he , it doth not enter the conservation of a thing , because a thing is often conserved , when it is frustrate of its due end , as when it s converted to a new use and end . divers other arguments he hath to prove there is no such cause as the final cause , nat. carpenter philosop . liber . decad. 3. exercitat . 5. but for all this , the author and he differ not in substance : for 't is not the author's intention to assert that the end is in nature praeexistent to the effect , but only that whatsoever god has made , he hath made to some end or other ; which he doth to oppose the sectators of epicurus , who maintain the contrary , as is to be seen by this of lucretius which follows . illud in his rebus vitium vehementer & istum effugere errorem , vitareque praemeditabor , lamina ne facias oculorum clara creata prospicere ut possimus : & ut proferre viritim proceros passus , ideo fastigia posse surarū ac feminum pedibus fundata plicari : brachia tum porro validis ex apta lacertis esse , manusque datas utraque ex parte ministras . vt facere ad vitam possimus , quae foret usus : caetera de genere hoc , inter quae cunque precatur omnia perversa praepostera sunt ratione : nil ideo quoniam natum'st , incorpore ut uti possemus ; sed quod natum'st , id procreat usū , nec fuit ante videre oculorum lumina nata , nec dictis orare prius , quàm lingua creata'st , sed potius longè linguae praecessit origo sermonem ; multoque creatae sunt prius aures quàm sonus est auditus , & ōnia denique mēbra antè fuere , ut opinor , eorum , quàm foret usus : haud igitur potuere utendi crescere causa . lucret. lib. 4 , sect. 15 pag. 29 there are no grotesques in nature , &c. ] so monsr . montaign . il ny ' a rien d'mutil en nature , non pas l' inutilitè mesmes , rien ne s' est jugere en cet vnivers que n'y tienne place opportun . ess . l. 3. c. 1. who admires not regiomontanus his fly beyond his eagle ? ] of these du bartas . que diray je del ' aigle , d'ont un doct aleman honore nostre siecle aigle qui dislogeant de la maistresse main , aila loin an devant d' un empereur germain , etl'ayant recontrè , soudaind ' une aisle accorte se tour nant le suit an suel de la porte du fort norembergois , que lis piliers dorez , les tapissez chemius , les ares elabourez , les four droyans canons , in la jeusnesse isnelle , in le chenae senat , n'honnoroit tant come elle . vn jour , quae cetominer plus des esbats , que di mets , en privè , festoyoit ses segnieurs plus a mees , vne mousche de fer , dans sa main recolee , prit sans ayde d' autroy , sa gallard evolee : fit une entiere ronde , & puis d'un cerveaulas come ayant jugement , se purcha sur son bras . thus englished by sylvester . why should i not that wooden eagle mention ? ( a learned german's late admir'd invention which mounting from his fist that framed her , flew far to meet an almain emperour : and having met him with her nimble train , and weary wings turning about again , followed him close unto the castle gate of noremberg ; whom all the shews of state , streets hang'd with arras , arches curious built loud thundring canons , columns richly guilt , gray-headed senate , and youth's gallantise , grac'd not so much as onely this device . once as this artist more with mirth than meat , feasted some friends that he esteemed great , from under 's hand an iron fly flew out , which having flown a perfect round about , with weary wings return'd unto her master , and as ( judicious ) on his arm she plac'd her . or wonder not more at the operation of two souls in those little bodies , than but one in the trunk of a cedar ? ] that is , the vegetative , which , according to the common opinion , is supposed to be in trees , though the epetures and stoiques would not allow any soul in plants , but empedocles and plato allowed them not onely a vegetative soul , but affirm'd them to be animals . the manichees went farther , and attributed so much of the rational soul to them , that they accounted it homicide to gather either their flowers or fruit , as st. aug. reports . we carry with us the wonders we seek without us . ] so st. aug l. 10. de civ . c. 3. omni miraculo quod sit , per hominem majus miraculum est homo . sect. 14 pag. 31 another of his servant nature , that publique and universal manuscript , that lies expansed , &c. ] so is the description of du bartas 7. jour de la sepm . oyes ce docteur meut est udie en ce livre qui nuict & jour on vert t' apprendra de bien vivre . all things are artificial , for nature is the art of god. ] so mr. hobbs in his leviathan ( in initio ) nature is the art whereby god governs the world. sect. 17 pag. 34 directing the operations of single and individual essences , &c. ] things singular , or individuals , are in the opinion of philosophers not to be known but by the way of sense , or by that which knows by its essence , and that is onely god. the devils have no such knowledge , because whatsoever knows so , is either the cause or effect of the thing known ; thereupon averroes concluded that god was the cause of all things , because he understands all things by his essence ; and albertus magnus concluded , that the inferiour intelligence understands the superiour , because it is an effect of the superiour : but neither of these can be said of the devil ; for it appears he is not the effect of any of these inferiour things , much less is he the cause , for the power of creation onely belongs to god. all cannot he happy at once , because the glory of one state depends upon the ruine of another . ] this theme is ingeniously handled by mr. montaigne livr . 1. des ess . cap. 22. the title whereof is , le profit de l' un est dommage de l' autre . sect. 18 pag. 39 't is the common fate of men of singular gifts of mind , to be destitute of those of fortune . ] so petron. arbiter . amor ingenii neminem unquam divitem fecit , in satyric . and apuleius in apolog. idem mihi etiam , ( saith he ) paupertatem opprobravit acceptum philosopho crimen & ultro profitendum ; and then a little afterwards , he sheweth that it was the common fate of those that had singular gifts of mind : eadem enim est paupertas apud graecos in aristide justa , in phocyone benigna , in epaminonde strenua , in socrate sapiens , in homero diserta . we need not labour with so many arguments to confute judicial astrology . ] there is nothing in judicial astrology that may render it impious ; but the exception against it is , that it is vain and fallible ; of which any man will be convinced , that has read tully de divinat . and st. aug. 5 bo●● de civ . dei. sect. 19 pag. 41 there is in our soul a kind of triumvirate — that distracts the peace of our commonwealth , not less than did that other the state of rome . ] there were two triumvirates , by which the peace of rom● was distracted ; that of crassus , caesar and pompey , of which lucan , l. 1. — tu causam aliorum — facta tribus dominis communis roma , 〈◊〉 unquam in turbam missi feralia foedera regni . and that other of augustus , antonius , and lepidus , by whom saith florus , respublica convulsa est laceratáque , which comes somewhat near the author's words , and therefore i take it that he means this last triumvirate . would disswade my belief from the miracle of the brazen serpent . ] vid. coqueum in l. 10. aug. de civ . dei , c. 8. and bid me mistrust a miracle in elias , &c. ] the history is 18. 1 reg. it should be elijah . the author in 15. cap. 7. lib , pseudodox , sheweth it was not perform'd naturally ; he was ( as he saith ) a perfect miracle . to think the combustion of sodom might be natural , ] of that opinion was strabo , whereupon he is reprehended by genebrard in these words : strabo falsus est — dum eversionem addicit sulphuri & bitumini è terra erumpentibus , quae erat assignanda coelo , i. e. deo irato . tacitus reports it according to the bible , fulminis ictu arsisse . sect. 20 pag. 43 those that held religion was the difference of man from beasts , &c. ] lactantius was one of those : religioni ergo serviendum est , quam qui non suscipit , ipse se prosternit in terram , & vitam pecudum secutus humanitate se abdicat . lactant. de fals . sapieatia , cap. 10. the doctrine of epicurus that denied the providence of god , was no atheism , but &c. ] i doubt not but he means that delivered in his epistle to menecaeus , and recorded by diogenes laertius , lib. 10. quod beatum aeternumque est , id nec habet ipsum negotii quicquam , nec exhibet alteri , itaque neqae ira , neque gratia tenetur , quod quae talia sunt imbecillia sunt omnia ; which the epicurean poet hath delivered almost in the same words . omnis enim per se divum natura necesse'st immortali aevo summa cum pace fruatur , semota à nostris rebus sejunctaque longè : nam privata dolore omni , privata periclis ipsa suis pollens opibus nihil indiga nostri nec bene pro meritis capitur , nec tangitur ira . lucret. lib. 2. * that villain and secretary of hell , that composed that miscreant piece of the three impostors . ] it was ochinus that composed this piece ; but there was no less a man than the emperour frederick the second , that was as lavish of his tongue , as the other of his pen ; cui saepe in ore , tres fuisse insignes impostores , qui genus humanum seduxerunt , moysem , christum , mahumitem . lips . monit . & exempl . politic. cap. 4. and a greater than he , pope leo the tenth , was as little favourable to our saviour , when he us'd that speech which is reported of him , quantas nobis divitias comparavit ista de christo fabula ! sect. 21 pag. 46 there are in scriptures stories that do exceed the fables of poets . ] so the author of relig. laici . certè mira admodum in s. s. plus quàm in reliquis omnibus historiis traduntur ; ( and then he concludes with the author ) sed quae non retundunt intellectum , sed exercent . yet raise no question who shall rise with that rib at the resurrection . ] the author cap. 2. l. 7. pseudodox . sheweth that it appears in anatomy , that the ribs of men and woman are equal . whether the world were created in autumn , summer , or the spring , &c. ] in this matter there is a consent betwixt two learned poets , lucretius and virgil , that it begins in spring . at novitas mundi nec frigora dura ciebat , nec nimios astus , nec magnis viribus auras , lucretius , which he would have to be understood of autumn , because that resembles old age rather than infancy . he speaks expresly of the fowls . principio genus alituum variaeque volucres ova relinquebant exclusae tempore verno . lucret , then for virgil. non alios prima nascentis origine mundi illuxisse dies aliumve habuisse tenorem crediderim , ver illud erat , ver magnus agebat orbis , & hibernis parcebant flatibus euri. virgil. 2. georgic . but there is great difference about it betwixt church-doctors , some agreeing with these poets , and others affirming the time to be autumn : but truly , in strict speaking , it was not created in any one , but all of the seasons , as the author saith here , and hath shewed at large , pseudodox . epidemic . lib. 6. cap. 2. sect. 22 pag. 49 't is ridiculous to put off or drown the general floud of noah in that particular inundation of deucalion , ] as the heathen some of them sometimes did : confuderunt igitur saepe ethnici particularia illa diluvia , quae longè post secuta sunt , cum illo universali quod praecessit , ut ex fabulis in diluvio deucalionaeo sparsis colligere licet ; non tamen semper nec ubique . author . observat . in mytholog . nat. com. then amongst those that confound them , he reckons ovid and plutarch . how all the kinds of creatures , not onely in their own bulks , but with a competency of food and sustenance , might be preserved in one ark , and within the extent of 300 cubits , to a reason that rightly examines it will appear very feasible . ] yet apelles , the disciple of mercion , took upon him to deride the history of moses in this particular , alledging that it must needs be a fable , for that it was impossible so many creatures should be contain'd in so small a space . origen and st. aug. to answer this pretended difficulty , alleadge , that moses in this place speaks of geometrical ( and not vulgar ) cubits , of which every one was as much as six vulgar ones , and so no difficulty . but perer. l. 10. com . in genes . quaest . 5. de arca , rejects this opinion of origen , as being both against reason and scripture : 1. because that sort of cubit was never in use amongst any people , and therefore absurd to think moses should intend it in this place . 2. if moses should not speak of the same cubits here , that he mentions in other places , there would be great aequivocation in scripture : now in another place , i. e. exod. 27. he saith god commanded him to make an altar three cubits high ; which if it should be intended of geometrical cubits , it will contain 18 vulgar cubits ; which would not only render it useless , but would be contrary to the command which he saith god gave him , exod. 20. thou shalt not go up by steps to my altar . for without steps what man could reach it ? it must therefore be meant of ordinary cubits ; but that being so it was very feasible . i can more easily believe than understand it . and put the honest father to the refuge of a miracle . ] this honest father was st. aug. who delivers his opinion , that it might be miraculously done , lib. 16. de civ . dei , cap. 7. where having propos'd the question how it might be done , he answers , quod si homines eas captas secum adduxerunt , & eo modo ubi habitabant earum genera instituerunt , venandi studio fieri potuisse incredibile non est , quam jussu dei sive permissu etiam opera angelorum negandum non sit potuisse transferri ; but st. aug. saith not , that it could not be done without a miracle . and 1500 years to people the world , as full a time , &c. ] that methusalem was the longest liv'd of all the children of adam , &c. ] see both these points cleared by the author , in pseudodox . epidemic . the first , lib. 6. cap. 6. the other l. 7. cap. 3. that judas perished by hanging himself , there is no certainty in scripture , though in one place it seems to affirm it , and by a doubtful word hath given occasion to translate it ; yet in another place , in a more punctual description it makes it improbable , and seems to overthrow it . ] these two places that seem to contradict one another , are matthew 27. 5. and acts 1. 8. the doubtful word he speaks of is in the place of matthew ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth suffocation as well as hanging ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie literally , after he went out he was choak'd ) but erasmus translates it , abiens laqueo se suspendit : the words in the acts are , when he had thrown down himself headlong , he burst in the mid'st , and all his bowels gushed out , which seems to differ much from the expression of matthew ; yet the ancient writers , and fathers of the church do unanimously agree that he was hanged ; some i shall cite . anastas . sinaita . l. 7. auagog . contempl . vnus latro ingratus cum esset typus diaboli , & serpentis , & judae qui se in ligno suffocavit . gaudentius brixiens . tract . 13. de natal . dom. mortem debitam laqueo sibimet intulit praeparato , &c. drogottoshen . de sacram . dominic . pass . jamdiu erat quidem quòd christo recesserat , & avaritiae laqueo se suspenderat , sed quod fecerat in occulto , palam omnibus innotuit . s. martialis in ep. ad tholosanos . non sustinuit poenitentiam , donec laqueo mortis seipsum consumpsit . ignat. ad philippens . diabolus laqueum ei ostendit , & suspendium docuit . leo. serm. 3. de passion . — ut quia facimus omnem mensuram ultionis excesserat , te haberet impietas tua judicem , te pateretur sua paena carnificem . theodoret . lib. 1. haretic . fabul . ille protiuus strangulatus est , quae fuit merces ejus proditionis . chrysostom . hom. 3. de proditore . pependit coelum terramque intermedius vago funere suffocatus , & cum flagitio fuo tumefacta , viscera crepuerunt , &c. bernard . serm . 8. in psalm . 9. judas in aere crepuit medius . there are those that are so particular that they acquaint us with the manner , as that it was done with a cord. antiochus laurensis . spem omnem à se cùm abjecisset insiliente in eum inimico ( sc . diabolo ) funicülo sibi praefocavit gulam oecumen . in act. fracto funiculo quo erat suffocatus decidit in terram praecipitio , 2. that it was done on a fig-tree , beda . portam david egredientibus fons occurrit in austrum per vallem directus , ad cujus medietatem ab occasu judas se suspendisse narratur . nam & ficus magna ibi & vetustissima stat . juvenc . l. 4. hist . evangelic . exorsusque suas laqueo sibi sumere poenas , informem rapuit ficus de vertice mortem . 3. some acquaint us with the time when it was done , viz. the next day after he had given the kiss . so chrysostom . homil. 1. de proditor . & mysterio caoen . dominic . guttur prophanum quod hodie christo extendis ad osculum , crastinò es illud extensurus ad laqueum . but there are two , that is , euthymius and oecumenius , that tells us , that the hanging did not kill him ; but that either the rope broke , or that he was cut down , and afterwards cast himself down headlong , as it is related in the before-mentioned place of the acts : agnitus à quibusdam depositus est ne praefocaretur , denique postquam in secreto quodam loco modico vixisset tempore praeceps factus sive praecipitatus , inflatus , diruptus , ac diffisus est medius , & effusa sunt omnia viscera ejus ; ut in actis . euthym . cap. 67. in matth. judas suspendio è vita non discessit , sed supervixit , dejectus est enim priusquam praefocaretur , idque apostolorum acta indicant quod pronus crepuit medius . oecumen . in act. and this may serve to reconcile these two seemingly disagreeing scriptures . that our fathers after the flood erected the tower of babel . ] for this see what the author saith in his pseudodox . epidemic . l. 7. cap. 6. sect. 23 pag. 52 and cannot but commend the judgment of ptolemy . ] he means of ptolemaeus philadelphus , who founded the library of alexandria , which he speaks of in the next section , he was king of egypt ; and having built and furnish'd that library with all the choicest book he could get from any part of the world ; and having good correspondence with eleazar the high priest of the jews , by reason that he had released the jews from captivity , wh● were taken by his predecessor pulemaeus lagi ; he did by the advice of demetrius phalereus the athenian whom he had made his library keeper , write to eleazer , desiring him that he would cause the book of the jews , which contained their laws , to be translated for him into greek , that he might have them to put into his library : to which the priest consents ; and for the king 's better satisfaction , sends to him copies of the books , and with the same 72 interpreters skilled both in the greek and hebrew language , to translate them for him into greek ; which afterwards they performed this is for certain ; but whether they translated onely the pentateuch , a st. jerome would have it , or together with that the books of the prophets also , as leo de castro and baronius contend , i undertake not to determine : but as to that part of the story , that these interpreters were put into so many several cells , whilst they were about the work of translation ; and notwithstanding they were thus severed , that they all translated it totidem verbis ; it is but reason to think with st. jerome ( notwithstanding the great current of authority against him ) that it is no better than a fable . the alcoran of the turks ( i speak without prejudice ) is an ill composed piece , containing in it vain and ridiculous errors in philosophy , &c : ] it is now in every man's hand , having been lately translated into english ; i shall therefore observe but these few particulars in it , in regard the book it self is so common ; and indeed they are not mine own , but lipsius his observations . he begins , o nugas , o deliria ! primum ( saith he ) commentus est , deum unum solidumque ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graeci exprimunt ) eundemque incorporeum esse . christum non deum , sed magnum vatem & prophetam , se tamen majorem , & proxime à deo missum ; praemia qui ipsum audient paradisum , qui post aliquot annorum millia reserabitur , ibi quatuor flumina lacte , vino , melle , aqua fluere , ibi palatia & aedificia gemmata atque aurata esse , carnes avium suavissimarum , furctus omne genus quos sparsi jacentesque sub umbra arborum edent : sed caput foelicitatis , viros foeminasque majores solito magnis genitalibus , assidua libidine , & ejus usu sine taedio aut fatigatione . these and some others that are in the alcoran he reckons up . sed & physica quoque mirando ( saith he ) nam facit solem & lunam in equis vehi , illum autem in aquam calidam vespere mergi , & bene lotu●● ascendere atque oriri , stellas in aere è catenis aureis pendere : terram in bovini cornu cuspide stabilitum , & agitente se bove ac succutiente fieri terrae motum ; hominem autem exhirudine aut sanguisuga nasci , &c. just . lisp . monit . & exempl . politic. cap. 3. i believe besides zoroaster , there were divers others that wrote before moses . ] zoroaster was long before moses , and of great name ; he was the father of ninus , justin . l. 1. si quamlibet modicum emolumentum probaveritis , ego ille sim carinondas , vet damigeron , vel is moses , vel jannes , vel appollonius , vel ipse dardanus , vel quicunque alius post zoroasterm & hostanem inter magos celebratus est . apuleius in apol. others with as many groans deplore the combustion of the library of alexandria . ] this was that library before spoken of , set up by ptolomeus philadelphus ; in which 't is reproted by ammianus marcellinus , there were 700000 volumes ; it was burnt by caesar's means , whose navy being environed before alexandria , he had no means to keep off the enemy , but by flinging of fire , which at length caught the library and consumed it , as plutarch has it in vita caesaris : but notwithstanding we have no reason to believe it was quite consumed , because sueton. in claudius , tells us , that that emperor added another to it ; and there must be somewhat before , if it were an addition ; but true it is , too many of the books perished : to repair which loss , care was taken by domitian the emperour , as the same sueton. and aurel. victor do relate . i would not omit a copy of enoch 's pillars , had they many nearer authors than josephus , &c. ] for this the story is , that enoch , or his father seth , having been inform'd by adam , that the world was to perish once by water , and a second time by fire , did cause two pillars to be erected , the one of stone against the water , and another of brick against the fire ; and that upon those pillars was engraven all such learning as had been delivered to , or invented by mankind ; and that thence it came that all knowledge and learning was not lost by means of the floud , by reason that one of the pillars ( though the other perished ) did remain after the floud ; and josephus witnesseth , till his time , lib. 1. antiq. judaic , cap. 3. of those three great inventions of germany , there are two which are not without their incommodities ] those two he means are printing and gunpowder , which are commonly taken to be german inventions ; but artillery was in china above 1500 years since , and printing long before it was in germany , if we may believe juan concales mendosa in his hist . of china , lib. 3. cap. 15 , 16. the incommodities of these two inventions , are well described by sam. daniel , l. 6. of the civil wars . fierce nemesis , mother of fate and change , sword-bearer of th' eternal providence , turns her stern look at last into the west , as griev'd to see on earth such happy rest ; and for pandora calleth presently , pandora jove's fair gift , that first deceived , poor epimetheus in his imbecility . that though he had a wondrous boon received , by means whereof curious mortality was of all former quiet quite bereaved . to whom being come deckt with all qualities , the wrathful goddess breaks out in this wise : dost thou not see in what secure estate those flourishing fair western parts remain ? as if they had made covenant with fate , to be exempted free from others pain , at one with their desires , friends with dabate , in peace with pride , content with their own gain . their bounds contain their mindes , their mindes applied to have their bonds with plenty beautified . devotion ( mother of obedience ) bears such a hand on their credulity , that it abates the spirit of eminence , and busies them with humble piety : for see what works , what infinite expence , what monuments of zeal they edifie , as if they would , so that no stop were found ; fill all with temples , make all holy ground . but we must cool this all-believing zeal , that hath ' enjoy'd so fair a turn so long &c. dislike of this first by degrees shall steal , as upon souls of men perswaded wrong ; and that the sacred power which thin hath wrought , shall give her self the sword to cut her throat . go therefore thou with all thy stirring train of swelling sciences ( the gifts of grief ) go loose the links of that soul-binding chain , inlarge this uninquisitive belief : call up mens spirits , that simpleness retain , enter their hearts , and knowledge make the thief to open all the doors to let in light , that all may all things see , but what is right opinion arm against opinion ( grown ) makenew-born contradictions still arise as if thebes founder ( cadmus ) tongues had sown in stead of teeth , for greater mutinies : bring new defended faith against faith known weary the soul with contrarieties , till all religion become retrograde , and that fair tye the mask of sin be made . and better to effect a speedy end , let there be found two fatal instruments , the one to publish , th' other to defend impious contention , and proud discontents : make that instamped characters may send abroad to thousands , thousand mens intents ; and in a moment may dispatch much more , than could a world of pens perform before ; whereby all quarrels , titles , secrecies may unto all be presently made known , factions prepar'd , parties allur'd to rise , seditions under fair pretences sown ; whereby the vulgar may become so wise , that with a self-presumption overgrown , they may of deepest mysteries debate , controul their betters , censure acts of state. and then when this dispersed mischief shall have brought confusion in each mystery , call'd up contempts of state in general , and ripen'd the humour of impiety , then take the other engine wherewithal they may torment their self-wrought misery ; and scourge each other in so strange a wise , as time or tyrants never could devise , &c. see bellermontan . in his dissertat . politic . dissert . 29. and 30. for the other invention , the latine annotator doubts whether the author means church-organs , or clocks ? i suppose he means clocks , because i find that invention reckon'd by a german , with the other two , as a remarkable one . it is by busbequius , speaking of the turks , who hath these words : testes majores minoresque bombardae , multaque alia quae ex nostris excogitata ipsi ad se avertunt ; ut libros tamen typis excuderunt , horologia in publice haberent , nondum adduci potuerunt . epist . legat. turcic . i suppose if he had known any invention which next to the other two had been greater than this , he would not have named this ; and this being the next considerable , we have no cause to doubt but the author meant it . to maintain the trade and mystery of typographers . ] of this , cunaeus in his satyre sardi voenales . qui bis in anno nomen suum ad germanorum nundinas non transmittit , eruditionem suam in ordinem coactam credit , itaque nunquam tot fungi una pluvia nascuntur , quot nunc libri uno die . sect. 44 pag. 94 the turk in the bulk he now stands , is beyond all hope of conversion . ] that is , in respect of his great strength , against which it is not probable the christians will prevail , as it is observed by monsieur de silhon . la race des ottomans ( saith he ) quae oste à dieu la religion qu'ila revelee , & aux hommes la liberte que le droit des gens leur laisse à fait tant de progres depuis trois cens & quelques annees qu'il semble qu'elle n'ait plus rien a craindre de dehorse , & que son empire ne puisse perir que par la corruption de dedans , & par la dissolution de parties qui composent un corps si vaste . mr. de silhon en son minist . d' estat . l. 1. c. none can more justly boast of persecutions , and glory in the number and valour of martyrs . ] of the fortitude of the christians in this particular , minutius felix , in the person of the ethnique , hath these words : permira stultitia & incredibili audacia spernunt tormenta proaesentia , dum incerta metuunt & futura ; & dum mori post mortem timent , interim mori non timent . and afterwards , when he speaks in the person of the christian , he saith , that christian-women and children have in this surpassed scaevola and regulus : viros ( saith he ) cum mutio vel cum atilio regulo comparo : pueri & mulierculae nostrae cruces & tormenta , feras & omnes suppliciorum terriculas inspirata patientia dolor is illudunt . minut , in octav. vide aug. de civ . dei , l. 1. c. 23 , 24. if we shall strictly examine the circumstances and requisites which aristotle requires to true and perfect valour , we shall find the name onely in his master alexander , ( that is , no more than the name ) and as little in that roman worthy julius caesar . ] aristot . 3. ethic. cap. 6. amongst other requisites , requires to valour , that it keep a mediocrity betwixt audacity and fear ; that we thrust not our selves into danger when we need not ; that we spare not to shew our valour when occasion requires : he requires for its proper object , death ; and to any death , he prefers death in war , because thereby a man profits his country and friends ; and that he calls mors honesta , an honest or honourable death : and therethereupon he defines a valiant man to be , is qui , morte honesta proposita , iisque omnibus quae cum sint repentina mortem adfuerunt metu vacat . so that by the author 's saying , there was onely the name in alexander , he means onely that which is rendred in the two last words , metu vacans , and not the rest that goes to make up the definition of a valiant man , which is very truely affirmed of alexander , who exposed himself to hazzard many times when there was no cause for it : as you may read in curtius , he did , in the siege of tyrus , and many other ways . cettuy-cy semble recercher & courir a force les dangiers comme un impeteux torrent , qui choque & attaque sans discretion , & sans chois tout ce qu'l rencontre , saith montaign , speaking of alexander , l. 2. des ess . cap. 34. and for caesar , it cannot be denied , but in his wars he was many times ( though not so generally as alexander ) more adventurous than reason military could warrant to him ; and therefore lucan gives him no better character than acer & indomitus quo spes quoque ira vocasset ferre manum , &c. lucan . lib. 1. to instance in some particulars : with what an inconsiderable strength did he enterprize the conquest of egypt , and afterwards went to attaque the forces of scipio and juba , which were ten times more than his own ? after the battle of pharsalia , having sent his army before into asia , and crossing the hellespont with one single vessel , he there meets lucius cassius with ten men of war , he makes up to him , summons him to render , and he does it . in the famous and furious siege of alexia ; where he had 80000 men to make defence against him , and an army of one hundred and nine thousand horse , and two hundred and forty thousand foot , all marching towards him , to raise his siege ; yet for all that , he would not quit the siege , but first fought with those without , and obtain'd a great victory over them , and soon afterwards brought the besieged to his mercy . sect. 26 pag. 58 the council of constance condemns john husse for an heretick ; the stories of his own party style him a martyr . ] john husse did agree with the papists against us , in the point of invocation of saints , prayers and sacrifice for the dead , free will , good works , confession of sins , seven sacraments , &c. gordon . hunt. l. contr . 3. de sacr. euch. cap. 17. yet was he condemned for maintaining certain articles said by that council to be heretical and seditious , and was burnt for heresie . now as i will not take upon me to say he was an heretick , so can i not maintain that he was a martyr , if it be but for this one article , which in the 15 sess . of that council was objected against him , which he did acknowledge , but would not recal , i. e. nullus est dominus civilis , dum est in peccato mortali . if that doctrine should be believed , we shall have little obedience to civil magistrates ; and without that , how miserable is humane condition ? that which begat compassion towards husse in those of his own party was , that he had a safe conduct from the emperour sigismund ; and therefore it was , say they , a violation of publick faith in the council and emperour in putting him to death . that wise heathen socrates that suffered on a fundamental point of religion , the vnity of god. ] that socrates suffered on this point , divers christian writers do object to the ethniques , as justin martyr , apol. 2. euseb . l. 5. de praeparat . evangelic . c. 14. tertul. in apolog. cap. 14. and lactant. de justitia , cap. 15. whose words are these : plato quidem multa de uno deo locutus est , à quo ait constitutum esse mundum , sed nihil de religione ; somniaverat enim deum , non cognoverat . quod si justitiae defensionem vel ipse vel quilibet alius implere voluisset , imprimis deorum religiones evertere debuit , quia contrariae pietati . quod quidem socrates quia facere tentavit in carcerem conjectus est , ut jam tunc appareret quid esset futurum iis hominibus qui justitiam veram defendere , deoque singulari servire coepissent . i have often pitied the miserable bishop that suffered in the cause of antipodes . ] the suffering was , that he lost his bishoprick for denying the antipodes . vid. aventin . in hist . boio . besides him , there were other church men of great note , that denied antipodes , as lactantius , augustin ; and bede . sect. 27 pag. i hold that god can do all things : how he should work contradictions , i do not understand , yet dare not therefore deny . ] who would not think the author had taken this from mr , montaign , whose words are , ilm'a tous jours semble qu' a un homme christien , cette sorte de parter est plein d' indiscretion & d'irreverence [ dieu ne se peut disdire , ] [ dieu ne peuit faire cecy ou cela . ] je ne trouve pas bon d'enfermer ainsi la puissance divine sous les loix de nostre parole . et l'apparence qui s' offre à nous en ses propositions , il la faudroit representer plus reverement , & plus religieusement . liv. 2. des ess . c. 12. i cannot see why the angel of god should question esdras to recal the time past , if it were beyond his own power , or that god should pose mortality in that which he was not able to perform himself . ] sir k. digby in his notes upon this place saith , there is no contradiction in this , because he saith it was but putting all things that had motion into the same state they were in at that moment , unto which time was to be reduced back , and from thence letting it travel on again by the same motions , ( &c. which god could do . but under favour , the contradiction remains , if this were done that he mentions ; for time depends not at all upon motion , but has a being altogether independent of it , and therefore the same revolution would not bring back the same time , for that was efflux'd before ; as in the time of joshua , when the sun stood still , we cannot but conceive though there were no motion of the sun , but that there was an efflux of time , otherwise , how could the text have it , that there was not any day , before or after , that was so long as that ? for the length of it must be understood in respect of the flux of time . the reasoning of sir kenelme is founded upon the opinion of aristot . who will needs have it , that time , cannot be without mutation ; he gives this for a reason , because when we have slept , and cannot perceive any mutation to have been , we do therefore use to connect the time of our sleeping and of our awaking together , and make but one of it : to which it may be answered , although some mutation be necessary , that we may mark the flux of time , it doth not therefore follow that the mutation is necessary to the flux it self . sect. 28 pag. 62 i excuse not constantine from a fall off his horse , or a mischief from his enemies , upon the wearing those nails , &c. ] hac de re videatur p. diac. hist . miscell . sect. 29 pag. 63 i wonder how the curiosity of wiser heads could pass that great and indisputable miracle , the cessation of oracles . [ there are three opinions touching the manner how the predictions of these oracles were perform'd : some say by vapour , some by the intelligences , or influences of the heavens , and others say by the assistance of the devils . now the indisputable miracle the author speaks of , is , that they ceas'd upon the coming of christ ; and it is generally so believed ; and the oracle of delphos delivered to augustus , mentioned by the author in this section , is brought to prove it , which is this : me puer hebraeus divos deus ipse gubernans cedere sede jubet , tristemque redire sub orcum , aris ergo dehinc tacitus discedito nostris . but yet it is so far from being true that their cessation was miraculous , that the truth is , there never were any predictions given by those oracles at all . that their cessation was not upon the coming of christ , we have luculent testimony out of tully , in his 2. lib. de divinat . which he writ many years before christ was born ; who tells us that they were silent ( and indeed he never thought they were otherwise ) long before that time , insomuch that they were come into contempt : cur isto modo jam oracula delphis non eduntur , non modò nostra aetate , sed jamdiù jam ut nihil possit esse contemptius . so that for that of delphos , which was the most famous of them all , we see we have no reason to impute the cessation of it to christ ; why therefore should we do so for any of the rest ? 2. for their predictions , let us consider the three several ways before mentioned , whereby they are supposed to operate ; and from thence see whether it be probable that any such oracles ever were . the first opinion is , that it was by exhalation or vapour drawn up from the earth ; and gives this for a reason of their being , that they were for a time nourished by those exhalations ; and when those ceased , and were exhausted , the oracles famish'd and died for want of their accustom'd sustenance : this is the far-fetcht reason given by plutarch for their defect ; but 't was not devised by him , but long before , as appears , in that tully scoffs at it , lib. de divinat . de vino aut salsamento putes loqui ( saith he ) quae evanescunt vetustate . this seem'd absurd to others , who do therefore say this was not to be attributed to any power of the earth , but to the power of the heavens , or intelligences coelestial ; to certain aspects , whereof , they say , the statua's of those oracles were so adapted , that they might divine and foretel future events . but yet to others , this way seemeth as absurd as the others ; for , say they , admitting that there were an efficacy in the heavens , more than in the earth ; yet how can it be that men should come by the skill to fit the statua's to the aspects or influences of the heavens ? or if at any time they had such skill , why should not the same continue the rather , because men are more skilled in the motions of the heavens , of later than in the former time ? again , they do not see how it should be that the cause should be of less excellency than the effect ; for if a man ( say they ) can by his industry make such oracles , why can he not produce the same effect in another man ? for if you affirm that the heavens influence is requisite , they will tell you that influence may happen as well to a man , as to a statue of wood or stone . therefore the third sort being unsatisfied , which either of the former ways conclude , that this was perform'd by the devil ; but for that it will appear as contrary to reason and philosophy , as either of the former ; for philosophy teacheth that things singular , or individual , are to be known only by sense , or by such an intellect , as doth know by its essence ; and theology teacheth that god only knoweth the heart , and that the devil doth not know by sense , nor by essence ; and since 't is admitted by all , that most of the answers that were pretended to be given by those oracles , were de rebus singularibus , or individuis ; it is evident that these predictions were not perform'd by devils . how then ? why those predictions which the ignorant heathen took to come from heaven , and some christians ( not less ignorant ) from the devil , was nothing but the jugling and impostures of the priests , who from within the statua's gave the answers ; which princes connived at , that they might upon occasion serve their turns upon the ignorance of the people ; and the learned men , for fear of their princes , durst not speak against it . lucian hath noted it , and so a more authentic author , minut. felix , in octav. authoritatem quasi praesentis numinis consequuntur dum inspirantur interim vatibus . but in process of time , the people grew less credulous of their priests , and so the oracles became to be silent : cum jam ( saith he ) apollo versus facere desiisset , cujus tunc cautum illud & ambiguum defecit oraculum : cum & politiores homines & minùs creduli esse coeperunt . sir h. blount in his levantine voyage , saith he saw the statua of memnon so famous of old ; he saith it was hollow at top , and that he was told by the egyptians and jews there with him , that they had seen some enter there , and come out at the pyramid , two bows shoot off ; then ( saith he ) i soon believ'd the oracle , and believe all the rest to have been such ; which indeed , is much easier to imagine than that it was perform'd by any of the three ways before mentioned : st. aug. hath composed a book , where he handleth this point at large , and concludeth that the devils can no more foretel things to come , than they are able to discern the thoughts that are within us . aug. lib. de scientia daemon . till i laughed my self out of it with a piece of justin , where he delivers that the children of israel for being scabbed were banished out of egypt . ] these words of justin are , sed cum scabiem aegyptii & pruriginem paterentur , responso moniti , eum ( sc . moysen ) cum aegris , we pestis ad plures serperet , terminis aegypti pellunt . l. 36. but he is not singular in this , for tacitus tells us , hist . lib. 5. plurimi authores consentiunt orta per aegyptum tabe quae corpora foedaret , regem ( ochirum ) ( he means pharoah ) adito hammonis oraculo remediam petentem purgare regnum & id genus hominum — alias in terras avertere jussum . et paulo inferius , quod ipsos scabies quondam turpaverat . sect. 30 pag. 65 i have ever believed , and do now know that there are witches . ] what sort of witches they were that the author knew to be such , i cannot tell ; for those which he mentions in the next section , which proceed upon the principles of nature , none have denyed that such there are ; against such it was , that the lex julia de veneficiis was made , that is , those , qui noxio poculo ant impuris medicaminibus aliquem fuerint infectati . al. ab alex. gen. dier . l. 3. c. 1. but for the opinion that there are witches which co-operate with the devil , there are divines of great note , and far from any suspition of being irreligious , that do oppose it . certainly there is no ground to maintain their being from the story of oracles , as may be seen from what hath been said on the precedent section . nor have they power to be so much as witches . ] pliny saith , so it fared with nero , who was so hot in pursuit of the magick arts , that he did dedicate himself wholly to it , and yet could never satisfie himself in that kind , though he got all the cunning men he could from the east , for that purpose , plin. l. 3. nat. hist . c. 1. by conjunction with the devil . ] though , as the author saith , it be without a possibility of generation , yet there are great men that hold , that such carnality is performed ; as august . in levit. aquin. l ▪ 2. de qu. 73. art . ad 2. and justin martyr . apol. 1. sect. 33 pag. 70 it is no new opinion of the church of rome , but an old one of pythagoras and plato . ] this appears by apuleius a platonist , in his book de deo socratis , and elsewhere . see mede's apostasie of the latter times , where out of this and other authors , you shall see collected all the learning de geniis . i cannot with those in that great father securely interpret the work of the first day , fiat lux , to the creation of angels . ] this great father is s. chrysost . homil. in genes . but yet 't is his opinion , as also of athanasius and theodoret , that there is express mention of the creation of angels , so that they need not rest upon this place , which they admit to be somewhat obscure . the place which they take to be express , is that of the 130 psalm , where david begins to speak of the majesty of god , in this manner : confessionem sive majestatem & decorem induisti , amictus lumine sicut vestimento : next he speaks of the heavens , saying , thou hast stretched them out over us like a tent. then he speaks of the angels , qui facis angelos tuos spiritus . now if it shall be objected , that this expression is onely of the time present , and without relation to the creation : answer is given by divines , that the hebrews have but three tenses in their verbs , the preterperfect , present , and future tense ; and have not the use of the preterimperfect , and preterpulperfect , as the greeks and latines have ; whence it ariseth , that the present tense with the hebrews , may , as the sentence will bear it , be translated by the preterimperfect , as also by the preterperfect and preterpluperfect tense ; and this ( they say ) is practised in this very passage , where the phrase , as it is in hebrew , may be rendred as well qui faciebas , as qui facis angelos , &c. vid. hieronym . in ep. ad titum , & thom. aqu. 1. p. qu. 61. art . 3. the latine annotator saith , the father meant by the author , is st. aug. and quotes him , l. 11. de civ . dei , cap. 9. which place i have perused , and find the expression there used by st. aug. is but hypothetical ; for these are his words : cum enim dixit fiat lux & facta est lux , si rectè in hac luce creatio intelligitur angelorum , &c. where you see 't is but with a si , and therefore i conceive the author intends not him , but chrysostom . where it subsists alone , 't is a spiritual substance , and may ne an angel , ] epicurus was of this opinion , and st. aug. in enchirid. ad laurentium . moses decided that question , and all is salved with the new term of creation . ] that is it which aristotle could not understand ; he had learned that ex nihilo nihil fit , and therefore when he found those that disputed that the world had a beginning , did maintain that it was generated , and he could not understand any generation , but out of matter prae-existent in infinitum , therefore he took their opinion to be absurd , and upon that ground principally , concluded the world to be eternal : whereas , if he had understood that there may be such a thing as creation , he had not done it , for that solves his processus in infinitum . take from plato , that the world had a beginning , and from aristot . that it was not generated , and you have the ( true ) christian opinion . sect. 36 pag. 80 in our study of anatomy , there is a mass of mysterious philosophy , and such as reduced the very heathens to divinity . ] so it did galen , who considering the order , use , and disposition of the parts of the body , brake forth into these words : compono hic profecto canticum in creatoris nostri laudem , quod ultra res suas ornare voluit meliùs quàm ulla arte possent . galen . 3. de usu partium . sect. 37 pag. 81 i cannot believe the wisdom of pythagoras did ever positively , and in a literal sense , affirm his metempsychosis . ] in this the opinion of grotius is contrary to the author , who saith this opinion was begotten by occasion of the opinion of other philosophers , who in their discourses of the life that is to be after this , brought such arguments , quae non magis de homine quam de bestiis procedunt . and therefore , saith he , mirandum non est , si transitum animarum de hominibus in bestias , de bestiis in homines alii commenti sunt . lib. 2. de ver . relig. christ . ( vide etiam annotat. ejusd . ) but yet there is a shrewd objection against the opinion of pythagoras , if he did mean it literally , which is cast in by the sectators of democritus and epicurus , which lucretius remembers in these verses : praeterea si immortalis natura anima constat , & in corpus nascentibus insinuatur , cur super ante actam at aetatem meminisse nequimus ? nec vestigia gestarum rerum ulla tenemus ? nam si tantoper'st animi mutata a potestas , omnis ut actarum excideret retinentia rerum , non ut opinor ea ab laeto jam longitèr errat . this argument , 't is true , is pro falso contra falsum , but yet holds ad hominem so far , that it is not likely ( as the author saith ) but pythagoras would observe an absurdity in the consequence of his metempsychosis ; and therefore did not mean it literally , but desired only to express the soul to be immortal , which he , and the other philosophers that were of that opinion , who had not heard of creation , could not conceive , unless it must be taken for truth , that the soul were before the body ; so saith lactantius of them . non putaverunt aliter fieri posse ut supersint animae post corpora , nisi videntur fuisse ante corpora . de fals . sap. c. 18. sect. 41 pag. 89 i do not envy the temper of crows or daws . ] as theophrastus did , who dying , accused nature for giving them , to whom it could not be of any concernment , so large a life ; and to man , whom it much concern'd , so short a one . cic. tusc . quaest . l. 3. how long daws live , see in not. ad sect. 41. sect. 42 pag. 91 not upon cicero's ground , because i have liv'd them well . ] i suppose he alludes to an expression in an epistle of cicero , written in his exile , to his wife and children , where he hath these words to his wife : quod reliquum est , te sustenta mea terentia ut potes , honestissime viximus , floruimus . non vitium nostrum sed virtus nos afflixit , peccatum est nullum nisi quod non unà animum cum ornamentis amisimus , l. 24. ep. 4. and stand in need of eson 's bath before threescore . ] eson was the father of jason , and , at his request , was by medea , by the means of this bath , restored to his youth . ingredients that went into it , and the description of medea's performance ovid gives you , l. 7. metam . interea calido positum medicamen aheno fervet & exultat , spumisque tumentibus albet . illic aemonia radices valle resectas , seminaque & flores , & succos incoquit atros adjicit extremo lapides oriente petitos , et quas oceani refluum mare lavit arenas : addidit exceptas lunae de nocte pruinas , et strigis infames ipsis cum carnibus alas , inque virum soliti vultus mutare ferinos , ambigui prosecta lupi , nec defuit illi squamea cinypheitenuis membrana chelindri , vivacisque jecur cervi ; quibus insuper addit ora , caputque novem cornicis secula passae . his & mille aliis , post quam sine nomine rebus , propositum instruxit mortali barbara munus arenti ramo jampridem mitis olivae omnia confudit , summisque immiscuit ima . ecce , vetus calido ver satus stipes aheno fit viridis primo , nec longo tempore frondes induit , & subitò gravidis oneratur olivis . at quacunque cavo spumas ejecit aheno ignis , & in terram guttae cecidere calentes , vernat humus floresque & mollia pabula surgunt quae sunulac vidi , stricto medea recludit . ense senis jugulum , veteremque extare cruorem passa replet succis , quos postquam combibit aeson , aut ore acceptas , aut vulnere , barba comaeque lanitie posita , nigrum rapuere colorem . pulsa fugit macies : abeunt pallorque situsque : adjectoque cavae supplentur corpore rugae ; membraque luxuriant . aeson miratur , & olim ante quater denos hunc se reminiscitur annos dissimilemque animum subiit aetate relicta . sect. 44 pag. 94 extol the suicide of cato . ] as doth seneca in several places ; but lactantius saith , he cast away his life , to get the reputation of a platonick philosopher , and not for fear of caesar ; and 't is very probable he was in no great fear of death , when he slept so securely the night before his death , as the story reports of him . emori nolo , sed me esse mortuum nihil curo . were i of caesar 's religion . ] i doubt not but here is a fault of the press , and that instead of caesar it should be cicero . i meet not with any such saying imputed to caesar , nor any thing like it , but that he preferr'd a sudden death , ( in which he had his option ) to any other ; but i meet with such a saying in cicero , quoted out of epicharmus [ emori nolo , sed me esse mortuum nihili aestimo . ] where cicero sustaineth the part of the epicure , that there is no hurt in being dead , since there remaineth nothing after it . cic. 1. thusc . qu. non procul ab initio . sect. 45 pag. 98 or whence lucan learn'd to say , communis mundo superest rogus , &c. ] why , lucan was a stoique , and 't was an opinion among them almost generally , that the world should perish by fire ; therefore without doubt from them he learned it . coelum quoque cum omnibus quae in coelo continentur , ita ut coepisset desinere , fontium dulci aqua marisve nutriri in vim ignis abiturum . stoicis constans opinio est , quod consumpto humore mundus hic omnis ignescat . minutius in octav. but minutius should have excepted boetius , possidonius , diogenes babylonius , and zeno sidonius , who were stoiques , and yet did not think the world should be destroyed by fire ; nor yet by any other means . sect. 46 pag. 99 how shall we interpret elias 6000 years , &c. ] lanctant . is very positive that the world should last but 6000 years ; but his reason for it is somewhat strange ; thus it is , quoniam sex diebus cuncta dei opera perfecta sunt , per secula sex , i. e. annorum sex millia manere in hoc statu mundum necesse est . de divino praemio , cap. 14. sect. 47 pag. 101 ipsa sui pretium virtus sibi , is but a cold principle . ] it is a stoical principle . quaeris enim aliquid supra summum , interrogas quid petam extra virtutem ipsam . nihil enim habet melius pretium sui est . senec. de vit . beat . c. 9. that honest artifice of seneca . ] what that artifice was , is to be seen in senec. l. 1. ep. ep. 11. aliquis vir bonus nobis eligendus est , & semper ante oculos habendus , ut sic tanquam illo spectante vivamus & omnia tanquam illo vidente faciamus . et paulo post ; elige itaque catonem ; si hic videtur tibi nimis rigidus , elige remissioris animi virum loelium , &c. which though , as the author saith , it be an honest artifice , yet cannot i but commend the party , and prefer the direction of him ( who ever he were ) who in the margin of my seneca , over against those words , wrote these : quin deo potius qui semper omnibus omnia agentibus non tanquam sed reipsa adest , & videt ; ac etiam ut testis , vindex & punitor est malè agentis . i have tryed , if i could reach that great resolution of his ( that is of seneca ) to be honest without a thought of heaven or hell. ] * seneca brags he could do this , in these words : si s●irem deos peccata ignoscituros , & homines ignoraturos adhuc propter vilitatem peccati peccare erubescerem . credat judaeus appella ; non ego . — and atheists have been the onely philosophers . ] that is , if nothing remain after this life . st. aug. was of this opinion . disputabam — epicurum accepturum fuisse palmam in animo meo , nisi ego credidissem post mortem restare animae vitam , &c. aug. l. 6. conf . cap. 16. sect. 48 pag. 104 god by a powerful voice shall command them back into their proper shapes . ] so minutius . caeterum quis tam stultus est aut brutus , ut audeat repugnare hominem à deo ut primum potuit fingi , ita posse denuo reformari , nihil esse post obitum , & ante ortum nihil fuisse ; sicut de nihilo nasci licuit , ita de nihilo licere reparari . porro difficilius est id quod sit incipere , quod quam id quod fuerit iterare . tu perire deo credis , si quid nostris oculis hebetibus subtrahitur . corpus omne sive arescit in pulverem sive in humorem solvitur , vel in cinerem comprimitur , vel in nidorem tenuatur , subducitur nobis , sed deo elementorum in custodi inseruntur ▪ in octav. vide grot. de veritate relig . christian . ubi ( lib. 2. ) solvit objectionem , quod dissoluta corpora restitui nequeunt . sect. 50 pag. 109 or conceive a flame that can either prey upon , or purifie the substance of a soul . ] upon this ground psellus lib. 1. de energia daemonum , c. 7. holds , that angels have bodies , ( though he grants them to be as pure , or more pure than air is ) otherwise he could not apprehend how they should be tormented in hell ; and it may be upon this ground it was , that the author fell into the error of the arabians , mentioned by him , sect. 7. sect. 51 pag. 112 there are as many hells as anax agoras conceited worlds . ] i assure my self that this is false printed , and that instead of anaxagoras it should be anaxarchus ; for anaxagoras is reckon'd amongst those philosophers that maintain'd a unity of the world , but anaxarchus ( according to the opinion of epicurus ) held there were infinite worlds . this is he that caus'd alexander to weep by telling him there were infinite worlds , whereby alexander it seems was brought out of opinion of his geography , who before that time thought there remained nothing , or not much beyond his conquests . sect. 54 pag. 11 it is hard to place those souls in hell. ] lactantius is alike charitably disposed towards those . non sum equidem tam iniquus ut eos putem divinare debuisse , ut veritatem per seipsos invenirent ( quod fieri ego non posse confiteor ) sed hoc ab eis exigo , quod ratione ipsa praestare potuerunt . lactant. de orig . error . c. 3. which is the very same with sir digbie's expression in his observations on this place . i make no doubt at all ( saith he ) but if any follow'd in the whole tenour of their lives the dictaments of right reason , but that their journey was secure to heaven . sect. 55 pag. 118 aristotle transgress'd the rule of his own ethicks . ] and so they did all , as lactantius hath observed at large . aristotle is said to have been guilty of great vanity in his clothes , of incontinency , of unfaithfulness to his master alexander , &c. but 't is to wonder in him , if our great seneca be also guilty , whom truely notwithstanding st. jerome would have him inserted into the catalogue of saints , yet i think he as little deserv'd it , as many of the heathens who did not say so well as he did , for i do not think any of them lived worse : to trace him a little . in the time of the emperour claudius we find he was banish'd for suspicion of incontinency with julia the daughter of germanicus . if it be said that this proceeded meerly from the spight of messalina , ( and that lipsius did not complement with him in that kind apostrophe , non expetit in te haec culpa , o romani nominis & sapientiae magnae sol. not. in tacit. ) why then did she not cause him to be put to death , as well as she did the other , who was her husband's niece ? this for certain , whatever his life were , he had paginam lascivam , as may appear by what he hath written , de speculorum usu , l. 1. nat. qu. cap. 16. which ( admitting it may in a poet , yet ) how it should be excus'd in a philosopher i know not . to look upon him in his exile , we find that then he wrote his epistle de consolat . to polybius , claudius his creature ( as honest a man as pallas or narcissus ) and therein he extols him and the emperour to the skies ; in which he did grosly prevaricate , and lost much of his reputation , by seeking a discharge of his exile by so sordid a means . upon claudius his marriage with agrippina , he was recall'd from banishment by her means and made praetor ; then he forgets the emperour , having no need of him , labours all he can to depress him , and the hopeful britannicus , and procured his pupil nero to be adopted and design'd successor , and the emperour 's own son to be disinherited ; and against the emperour whom he so much praised when he had need of him , after his death he writes a scurrillous libel . in nero's court , how ungratefully doth he behave himself towards agrippina ! who although she were a wicked woman , yet she deserv'd well of him , and of her son too , who yet never was at rest till he had taken away her life , and upon suspicion cast in against her by this man. afterwards not to mention that he made great haste to grow rich , which should not be the business of a philosopher , towards nero himself , how well did it become his philosophy to play the traitor against him , and to become a complice in the conspiracy of piso ? and then as good a tragedian as he was , me thinks he doth in extremo actu deficere , when he must needs perswade paulina , that excellent lady his wife , to die with him : what should move him to desire it ? it could in his opinion be no advantage to her , for he believ'd nothing of the immortality of the soul ; i am not satisfied with the reason of tacitus , ne sibi unicê dilectam ad injurias relinqueret , because he discredits it himself in almost the next words , where he saith , nero bore her no ill will at all , ( and would not suffer her to die ) it must surely be then , because he thought he had not liv'd long enough ( being not above 114 years old , so much he was ) and had not the fortitude to die , unless he might receive some confirmation in it by her example . now let any man judg what a precious legacy it is that he bequeaths by his nuncupative will to his friends in tacitus . conversus ad amicos ( saith he ) quando meritis eorum referre gratiam prohiberetur , quod unum jam tamen & pulcherrimum habebat , imaginem vitae suae relinquere testatur . it cannot be denyed of him , that he hath said very well ; but yet it must as well be affirmed , that his practice hath run counter to his theory , to use the author's phrase . the scepticks that affirmed they knew nothing . ] the ancient philosophers are divided into three sorts , dogmatici , academici , sceptici ; the first were those that delivered their opinions positively ; the second left a liberty of disputing pro & contra ; the third declared that there was no knowledg of any thing , no not of this very proposition , that there is no knowledge , according to that , — nihil sciri siquis putat , id quoque nescit an sciri possit , quod se nil scire fatetur . the duke of venice that weds himself to the sea by a ring of gold , &c. ] the duke and senate yearly on ascension day use to go in their best attire to the haven at lio , and there by throwing a ring into the water , do take the sea as their spouse . vid. hist . ital. by will. thomas cambro brit . busbequius reports , that there is a custom among the turks , which they took from the greek priests , not much unlike unto this . cum graecorum sacer dotibus mos sit certo veris tempore aquas consecrando mare clausum veluti reserare , ante quod tempus non facile se committunt fluctibus ; ab ea ceremonia nec turcae absunt . busb . ep. 3. legat . tursic . but the philosopher that threw his money into the sea to avoid avarice , &c. ] this was apollonius thyaneus , who threw a great quantity of gold into the sea with these words , pessundo divitias , ne pessundare ab illis . polycrates the tyrant of samos cast the best jewel he had into the sea , that thereby he might learn to compose himself against the vicissitude of fortune . there go so many circumstances to piece up one good action . ] to make an action to be good , all the causes that concur must be good ; but one bad amongst many good ones , is enough to make it vitious , according to the rule , bonum ex causa integra , malum ex partiali . sect. 56 pag. 121 the vulgarity of those judgments that wrap the church of god in strabo's cloak , and restrain it unto europe . ] 't is strabonis tunica in the translation , but chlamydi would do better , which is the proper expression of the word that strabo useth : it is not europe , but the known part of the world that strabo resembleth to a cloak , and that is it the author here alludeth to ; but we have no reason to think that the resemblance of strabo is very proper . vid. sir hen. savil in not . ad tac. in vita agricolae . sect. 57 pag. 123 those who upon a rigid application of the law , sentence solomon unto damnation , &c. [ st. aug. upon psal . 126. and in many other places , holds that solomon is damned ; of the same opinion is lyra , in 2 reg. c. 7. & bellarm. 1. tom. lib. 1. controv. c. 5. the second part . sect. 2 pag. 127 i wonder not at the french for their frogs , snails , and toad-stools . ] toad-stools are not peculiar to the french ; they were a great delicacy among the romans , as appears every where in martial . it was conceived the emperour claudius received his death by poyson , which he took in a mushroom . suet. and tac. sect. 1 pag. 130 how among so many millions of faces , there should be none alike . ] it is reported , there have been some so much alike , that they could not be distinguished ; as king antiochus , and one antemon , a plebeian of syria , were so much alike , that laodice , the king's widow , by pretending this man was the king , dissembled the death of the king so long , till according to her own mind a successor was chosen . cn. pompeius , and one vibius the orator ; c. plancus , and rubrius the stage-player ; cassius severus the orator , and one mirmello ; m. messala censorius , and one menogenes , were so much alike , that unless it were by their habit , they could not be distinguished : but this you must take upon the faith of pliny , ( lib. 7. c. 12. ) and solinus , ( cap. 6. ) who as this author tells elsewhere , are authors not very infallible . sect. 3 pag. 138 what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hot skirmish is between s. and t. in lucian , ] in his dialogue , judicium vocalium , where there is a large oration made to the vowels , being judges , by sigma against tau , complaining that tau has bereaved him of many words which should begin with sigma . their tongues are sharper than actius his razor . ] actius navius was chief augur , who ( as the story saith ) admonishing tarqu. priscus that he should not undertake any action of moment , without first consulting the augur , the king ( shewing that he had little faith in his skill ) demanded of him whether by the rules of his skill , what he had conceived in his mind might be done : to whom when actius had answered it might be done , he bid him take a whetstone which he had in his hand , and cut it in two with a razor , which accordingly the augur did . livy . and therefore we must conceive it was very sharp . here the adage was cross'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. novacula in cotem . vid. erasm . chiliad . it is not meer zeal to learning , or devotion to the muses , that wiser princes patronize the arts , &c. but a desire to have their names eterniz'd by the memory of their writings . ] there is a great scholar , who took the boldness to tell a prince so much . est enim bonorum principum cum viris eruditis tacita quaedam naturalisque societas , ut alteri ab alteris illustrentur , ac dum sibi mutuò suffragantur , & gloria principibus , & doctis authoritas concilietur . politian . ep. ludovic . sfort. quae extat ▪ lib. 11. ep. ep . 1. and to this opinion astipulates a countryman of our own , whose words are these : ignotius esset lucilius , nisi eum epistolae senecae illustrarent . laudibus caesareis plus virgilius & varus lucanusque adjecerunt , quam immensum illud aerarium quo vrbem & orbem spoliavit . nemo prudentiam ithaci aut pelidae vires agnosceret , nisi eas homerus divino publicasset ingenio : unde nihil mihi videtur consultius viro ad gloriam properanti fidelium favore scriptorum . joan. sarisb . polycrat . l. 8. c. 14. and that princes are as much beholding to the poets pens as their own swords , horace tells censorinus with great confidence . od. 8. l. 4. non incisa notis &c. sect. 4 pag. 140 st. paul that calls the cretians lyars , doth it but indirectly , and upon quotation of one of their own poets . ] that is , epimenides ; the place is , tit. 1. v. 12. where paul useth this verse , taken out of epimenides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is as bloody a thought in one way , as nero 's was in another . for by a word we wound a thousand . ] i suppose he alludes to that passage in sueton. in the life of nero , where he relates that a certain person upon a time , spoke in his hearing these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. when i am dead let earth be mingled with fire . whereupon the emperour uttered these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. yea whilst i live : there by one word , he express'd a cruel thought , which i think is the thing he meant ; this is more cruel than the wish of caligula , that the people of rome had but one neck , that he might destroy them all at a blow . sect. 6 pag. 147 i cannot believe the story of the italian , &c. ] it is reported that a certain italian having met with one that had highly provoked him , put a ponyard to his breast , and unless he would blaspheme god , told him he would kill him ; which the other doing to save his life , the italian presently kill'd him , to the intent he might be damned , having no time of repentance . i have no sins that want a name . ] the author in cap. ult . lib. ult . pseudodox . speaking of the act of carnality exercised by the egyptian pollinctors with the dead carcasses , saith we want a name for this , wherein neither petronius nor martial can relieve us ; therefore i conceive the author here means a venereal sin . this was the temper of that leacher that carnal'd with a statua . ) the latine annotator upon this hath these words ; romae refertur de hispano quodam . but certainly the author means the statue of venus gnidia made by praxiteles , of which a certain young man became so enamoured , that pliny relates , ferunt amore captum cum delituisset noctu simulachro cohaesisse , ejusque cupiditatis esse indicem maculum . lucian also has the story in his dialog . [ amores . ] and the constitution of nero in his spintrian recreations . ] the author doth not mean the last nero , but tiberius the emperour , whose name was nero too ; of whom sueton. secessu verò capreensi etiam sellariam excogitavit sedem arcanarum libidinum , in quam undique conquisiti puellarum & exoletorum greges monstrosique concubitus repertores , quos spintrias appellabat , triplici serie connexi invicem incestarent se coram ipso , ut adspectu deficientes libidines excitaret . suet. in tib. 43. sect. 8 pag. 151 i have seen a grammarian toure and plume himself over a single line in horace , and shew more pride , &c. movent mihi stomachum grammatistae quidam , qui cum duas tenuerint vocabulorum origines ita se ostentant ita venditant , ita circumferunt jactabundi , ut prae ipsis pro nihilo habendos philosophos arbitrentur . picus mirand . in ep. ad hermolbarb , quae extat lib. onon epist . politian . garsio quisque duas postquam scit jungere partes . sic stat , sic loquitur , velut omnes noverit artes . i cannot think that homer pin'd away upon the riddle of the fishermen . ] the history out of plutarch is thus : sailing from thebes to the island ion , being landed and set down upon the shore , there happen'd certain fishermen to pass by him , and he asking them what they had taken , they made him this enigmatical answer , that what they had taken , they had left behind them ; and what they had not taken , they had with them : meaning , that because they could take no fish , they went to loose themselves ; and that all which they had taken , they had killed , and left behind them ; and all which they had not taken , they had with them in their clothes : and that homer being struck with a deep sadness because he could not interpret this , pin'd away , and at last dyed . pliny alludes to this riddle , in his ep. to his friend fuscus , where giving an account of spending his time in the country , he tells him , venor aliquando , sed non sine pugillaribus , ut quamvis nihil ceperim , non nihil referam . plin. ep. lib. 9. ep. 36. or that aristot . — did ever drown himself upon the flux or reflux of euripus . ] laertius reports that aristotle dyed of a disease at 63 — years of age . for this and the last , see the author in pseudodox . aristotle doth but instruct us as plato did him , to confute himself . ] in the matter of idea's , eternity of the world , &c. sect. 9 pag. 154 i could be content that we might procreate like trees without conjunction , or that there were any way to perpetuate the world without this trivial and vulgar way of coition : it is the foolishest act a wise man commits in all his life . ] there was a physitian long before the author , that was of the same opinion , hippocrates ; for which vide agel . l. 19. noct. attic. c. 2. and so of late time was paracelsus , who did undertake to prescribe a way for the generation of a man without coition . vide campanel de sensu rerum , in append. ad cap. 19. l. 4. monsieur montaignes words on this subject , are worth the reading ; these they are je trouve apres tout , que l'amour n'st autre chose que la faim de cette jouyssance , & considerant maintesfois ridicule titillation de se plaiser par cu il nous tient , les absurdes movements , escervelez & estourdis dequoy il agit zenon & cratippus , ceste rage indiscrete , ce visage inflammè de fureur & de cruante au plus doux effect de l'amour , & puis cette morgue grave severe & extatique en une action si folle , & que la supreme volupte aye du trainsy & du plaintiff commer la doleur , je croye qu'au se joue de nous , & que c'est par industrie que nature nous a laisse la plus trouble de nos actions les plus communes pour nous esgaller par la & apparier les fols & les sages : & nous & les bestes , le plus contemplatif & prudent homme quand je l'imagin en cette assiette je le tien pour un affronteur , de faire le prudent & le contemplatiff , ce sont les pieds du paon qui abbatent son orgueil , nous mangeous bien & beavous comme les bestes , mais ce ne sont pas actions , qui empeschent les operations de nostro ame , en celles-la nous gradous nostre advantage sur elles : cettecy met tout autre pensee sans le joug abrutist & abesiit parson imperieuse authoritè taute la theology & philosophy , qui est en platon & si il ne sen plaint pas , par tout ailleurs vous pouvez garder quelque decence toutes autres operations souffrent des regles d' honestete cettecy ne se peut seulement imaginer que vitieuse ou ridicule trouvezy pourvoir un proceder sage & discret . alexander disoit qu'il se cognossoit principalement mortel par cette action & par le dormir : le sommeil suffoque & supprime les facultez de nostre ame , la besoigne les absorbe & dissipe de mesme . certes c'est une marque non seulement de nostre corruption originelle , mais ausi de nostre vanite & disformite . d'um coste nature nous y pousse ayant attache a ce desire la plus noble , utile & plaisante de toutes ses operations , & la nous laisse d ▪ autre part accusar & fuyr romme insolent & dishoneste , en rougir & cecommander l' abstinence , &c. montaign liv . 3. chapit . 5. sect. 10 pag. 159 and may be inverted on the worst . ] that is , that there are none so abandoned to vice , but they have some sprinklings of vertue . there are scarce any so vitious , but commend virtue in those that are endued with it , and do some things laudable themselves , as plin. saith in panegyric . machiavel upon livy , lib. 1. cap. 27. sets down the ensuing relation as a notable confirmation of this truth . julius pontifex , ejus nominis secundus , anno salutis 1505. bononiam exercitus duxit , ut bentivolorum familiam , quae ejus urbis imperium centum jam annos tenuerat , loco moveret . eademque in expeditione etiam johannem pagolum , bagloneum tyrannum perusinum sua sede expellere decreverat , ut caeteros item , qui urbes ecclesiae per vim tenerent . ejus rei causa cùm ad perusinam urbem accessisset , & notum jam omnibus esset quid in animo haberet : tamen impatiens morae , noluit exercitus expectare , sed inermis quasi urbem ingressus est , in quam johannes pagolus defendendi sui causa , non exiguas copias contraxerat . is autem eodem furore , quo res suas administrare solebat , unà cum milite , cui custodiam sui corporis demandarat , sese in pontificis potestatem dededit ; à quo abductus est relictusque alius , qui ecclesiae nomine urbem gubernaret . hac ipsa in re magnopere admirati sunt viri sapientes , qui pontificem comitabantur , cum pontificis ipsius temeritatem , cum adjectum vilemque johannis pagoli animum : nec causam intelligebant , ob quam permotus idem pagolus , hostem suum inermem ( quod illi cum perpetua nominis sui memoria facere licebat ) non subitò oppresserit , & tam pretiosa spolia diripuerit ; cum pontifex urbem ingressus fuisset , cardinalibus tantum suis stipatus , qui pretiosissimas quasque suarum rerum secum habebant . neque enim credebatur pagolus a tanto facinore vel sua bonitate , vel animi conscientia abstinuisse : quod in hominem sceleratum , qui & propria sorore utebatur , & consobrinos nepotesque dominandi causa è medio sustulerat hujusmodi pii affectus cadere non viderentur . cum igitur hac de re variae essent sapientum virorum sententiae ; conclu●erunt tandem id ei accidisse , quod ita comparatum sit , ut homines neque plane pravi esse queant , neque perfecte boni . pravi perfecte esse nequeant , propterea quòd , ubi tale quoddam scelus est , in quo aliquid magnifici ac generosi insit , id patrare non audeant . nam cum pagolus neque incestum priùs horruisset , neque patricidio abstinuisset : tamen cum oblata esset occasio , pravi quidem sed memorabilis , atque aeternae memoriae facinoris patrandi , id attentare non ausus fuit , cum id sine infamia prestare licuisset , quod rei magnitudo omnia priora scelera obtegere potuisset , & à periculo conservare . quibus accedit , quod illi gratulati fuissent etiam quam plurimi , si primis ausus esset pontificibus monstrare rationem dominandi ; totiusque humanae vitae usum ab illis nimis parvi pendi . poysons contain within themselves their own antidote . ] the poyson of a scorpion is not poyson to it self , nor the poyson of a toad is not poyson to it self ; so that the sucking out of poyson from persons infected by psylls , ( who are continually nourished with venemous aliment ) without any prejudice to themselves , is the less to be wondred at . the man without a navil yet lives in me . ] the latine annotator hath explicated this by homo non perfectus , by which it seems he did not comprehend the author's meaning ; for the author means adam , and by a metonymie original sin ; for the navil being onely of use to attract the aliment in utero materno , and adam having no mother , he had no use of a navil , and therefore it is not to be conceived he had any ; and upon that ground the author calls him the man without a navil . sect. 11 pag. 125 our grosser memories have then so little hold of our abstracted understandings , that they forget the story , and can onely relate to our awaked senses a confused and broken tale of that that hath pass'd . ] for the most part it is so . in regard of the author's expression of forgetting the story , though otherwise it be not very pertinent to this place , i shall set down a relation given by an english gentleman , of two dreams that he had , wherein he did not forget the story , but ( what is more strange ) found his dreams verified . this it is . whilst i lived at prague , and one night had sit up very late drinking at a feast , early in the morning the sun beams glancing on my face , as i lay in my bed , i dreamed that a shadow passing by told me that my father was dead ; at which awaking all in a sweat , and affected with this dream , i rose and wrote the day and hour , and all circumstances thereof in a paper book , which book with many other things i put into a barrel , and sent it from prague to stode , thence to be conveyed into england . and now being at nurenburgh , a merchant of a noble family well acquainted with me and my friends , arrived there , who told me my father dyed some two months ago . i list not to write any lyes , but that which i write , is as true as strange . when i returned into england some four years after , i would not open the barrel i sent from prague , nor look into the paper book in which i had written this dream , till i had called my sisters and some friends to be witnesses , where my self and they were astonished to see my written dream answer the very day of my father's death . i may lawfully swear that which my kinsman hath heard witnessed by my brother henry whilst he lived , that in my youth at cambridge , i had the like dream of my mother's death , where my brother henry living with me , early in the morning i dreamed that my mother passed by with a sad countenance , and told me that she could not come to my commencement : i being within five months to proceed master of arts , and she having promised at that time to come to cambridge . and when i related this dream to my brother , both of us awaking together in a sweat , he protested to me that he had dreamed the very same : and when we had not the least knowledge of our mothers sickness , neither in our youthful affections were any whit affected with the strangeness of this dream , yet the next carrier brought us word of our mothers death . mr. fiennes morison in his itinerary . i am not over credulous of such relations , but me thinks the circumstance of publishing it at such a time , when there were those living that might have disprov'd it , if it had been false , is a great argument of the truth of it . sect. 12 pag. 166 i wonder the fancy of lucan and seneca did not discover it . ] eor they had both power from nero to chuse their deaths . sect. 13 pag. 169 to conceive our selves vrinals is not so ridiculous . ] reperti sunt galeno & avicenna testibus qui se vasa fictilia crederent , & idcirco hominum attactum ne confringerentur solicite fugerent . pontan . in attic. bellar . ( hist . 22. ) which proceeds from extremity of melancholy . aristot . is too severe , that will not allow us to be truely liberal without wealth , ] aristot . l. 1. ethic. c. 8. sect. 15 pag. 174 thy will be done though in mine own undoing . ] ] this should be the wish of every man , and is of the most wise and knowing . le christien plus humble & plus sage & meux recognoissant que c'est que de lay se rapporte a son createur de choisir & ordonner ce qu'el luy faqt . il ne le supplie dautre chose que sa volunte sort faite . montaign . finis . observations upon religio medici . occasionally written by sr. kenelm digby , knight . the sixth edition , corrected and enlarged . london , printed for r. scot , t. basset , j. wright , r. chiswel . 1682. observations upon religio medici . to the right honorable edward earl of dorset , baron of buckhurst , &c. my lord , i received yesternight , your lordships of the nineteenth current , wherein you are pleased to oblige me , not onely by extream gallant expressions of favour and kindness , but likewise by taking so far into your care the expending of my time , during the tediousness of my restraint , as to recommend to my reading a book , that had received the honour and safeguard of your approbation ; for both which i most humbly thank your lordship . and since i cannot in the way of gratefulness express unto your lordship as i would , those hearty sentiments i have of your goodness to me ; i will at the last endeavour , in the way of duty and observance , to let you see how the little needle of my soul is throughly touched at the great loadstone of yours , and followeth suddenly and strongly , which way soever you becken it . in this occasion , the magnetick motion was impatient to have the book in my hands , that your lordship gave so advantagious a character of ; whereupon i sent presently ( as late as it was ) to paul's church-yard for this favourite of yours , religio medici : which after a while found me in a condition fit to receive a blessing by a visit from any of such master-pieces , as you look upon with gracious eyes ; for i was newly gotten into my bed . this good-natured creature i could easily perswade to be my bed-fellow , and to wake with me , as long as i had any edge to enterain my self with the delights i sucked from so noble a conversation . and truely ( my lord ) i closed not my eyes , 'till i had enricht my self with , or at least exactly surveyed all the treasures that are lapped up in the folds of those few sheets . to return onely a general commendation of this curious piece , or at large to admire the author's spirit and smartness , were too perfunctory an accompt , and too slight an one , to fo discerning and stedy an eye as yours , after so particular and encharged a summons to read heedfully this discourse . i will therefore presume to blot a sheet or two of paper with my reflections upon sundry passages through the whole context of it , as they shall occurrr to my remembrance . which now your lordship knoweth , this packet is not so happy as to carry with it any one expression of my obsequiousness to you . it will be but reasonable , you should even here give over your further trouble of reading , what my respect ingageth me to the writing of . whos 's first step is ingenuity and a well-natur'd evenness of judgement , shall be sure of applause and fair hopes in all men for the rest of his journey . and indeed ( my lord ) me thinketh this gentleman setteth out excellently poised with that happy temper ; and sheweth a great deal of judicious piety in making a right use of the blind zeal that bigots lose themselves in . yet i cannot satisfie my doubts throughly , how he maketh good his professing to follow the great wheel of the church in matters of divinity : which surely is the solid basis of true religion : for to do so , without jarring against the conduct of the first mover by eccentrical and irregular motions , obligeth one to yield a very dutiful obedience to the determinations of it , without arrogating to ones self a controling ability in liking or misliking the eaith , doctrine , and constitutions of that church which one looketh upon as their north-star : whereas , if i mistake not , this author approveth the church of england , not absolutely , but comparatively with other reformed churches . my next reflection is , concerning what he hath sprinkled ( most wittily ) in several places concerning the nature and immortality of a humane soul , and the condition and state it is in , after the dissolution of the body . and here give me leave to observe what our country-man roger bacon did long ago ; that those students , who busie themselves much with such notions , as reside wholly to the fantasie , do hardly ever become idoneous for abstracted metaphysical speculations ; the one having bulkie foundation of matter , or of the accidents of it , to settle upon , ( at the least , with one foot : ) the other flying continually , even to a lessening pitch in the subtil air. and accordingly , it hath been generally noted , that the exactest mathematicians , who converse altogether with lines , figures , and other differences of quantity , have seldom proved eminent in metaphysicks , or speculative divinity . nor again , the professors of these sciences in the other arts. much less can it be expected that an excellent physician , whose fancy is alwayes fraught with the material drugs that he prescribeth his apothecary to compound his medicines of , and whose hands are inured to the cutting up , and eyes to the inspection of anatomized bodies , should easily , and with success , flie his thoughts at so towring a game , as a pure intellect , a separated and unbodied soul. surely this acute author 's sharp wit , had he orderly applied his studies that way , would have been able to satisfie himself with less labour , and others with more plenitude , than it hath been the lot of so dull a brain as mine , concerning the immortality of the soul. and yet , i assure you ( my lord ) the little philosophy that is allowed me for my share , demonstrateth this proposition to me , as well as faith delivereth it ; which our physician will not admit in his . to make good this assertion here were very unreasonable ; since that to do it exactly ( and without exactness , it were not demonstration ) requireth a total survey of the whole science of bodies , and of all the operations that we are conversant with , of a rational creature ; which i having done with all the succinctness i have been able to explicate so knotty a subject with , hath taken me up in the first draught neer two hundred sheets of paper . i shall therefore take leave of this point , with only this note , that i take the immortality of the soul ( under his favour ) to be of that nature , that to them onely that are not versed in the ways of proving it by reason , it is an article of faith ; to others , it is an evident conclusion of demonstrative science . and with a like short note , i shall observe , how if he had traced the nature of the soul from its first principles , he could not have suspected it should sleep in the grave , 'till the resurrection of the body . nor would he have permitted his compassionative nature to imagin it belonged to god's mercy ( as the chiliasts did ) to change its condition in those that are damned , from pain to happiness . for where god should have done that , he must have made that anguished soul another creature than what it was ( as to make fire cease from being hot , requireth to have it become another thing than the element of fire ; since that to be in such a condition , as maketh us understand damned souls miserable , is a necessary effect of the temper it is in , when it goeth out of the body , and must necessarily ( out of its nature ) remain in , unvariably for all eternity ; though , for the conceptions of the vulgar part of mankind , ( who are not capable of such abstruse nations ) it be styled ( and truely too ) the sentence and punishment of a severe judge . i am extreemly pleased with him , when he saith , there are not impossibilities enough in religion for an active faith : and no whit less , when in philosophy he will not be satisfied with such naked terms , as in schools use to be obtruded , upon easie minds , when the master's fingers are not strong enough to untie the knots proposed unto them . i confess , when i enquire what light ( to use our author's example ) is , i should be as well contented with his silence , as with his telling me it is actus perspicui ; unless he explicate clearly to me , what those words mean , which i find very few go about to do . such meat they swallow whole , and eject it as entire . but were such things scientifically and methodically declared , they would be of extream satisfaction and delight . and that work taketh up the greatest part of my formerly-mentioned treatise . for i endeavour to shew by a continued progress , and not by leaps , all the motions of nature ; and unto them to fit intelligibly the terms used by her best secretaries ; whereby all wilde fantastick qualities and moods ( introduced for refuges of ignorance ) are banished from commerce . in the next place ( my lord ) i shall suspect that our author hath not pennetrated into the bottom of those conceptions that deep scholars have taught us of eternity ; me thinketh he taketh it for an infinite extension of time , and a never ending revolution of continual succession : which is no more like eternity , than a gross body is like a pure spirit . nay , such an infinity of revolutions , is demonstrable to be a contradiction , and impossible . in the state of eternity there is no succession , no change , no variety . souls or angels in that condition , do not so much as change a thought . all things , notions and actions , that ever were , are , or shall be in any creature , are actually present to such an intellect . and this ( my lord ) i aver , not as deriving it from theology , and having recourse to beatifick vision , to make good my tenet , ( for so , onely glorified creatures should enjoy such immense knowledge ) but out of the principles of nature and reason , and from thence shall demonstrate it to belong to the lowest soul of the ignorantest wretch whilst he lived in this world , since damned in hell. a bold undertaking , you will say . but i confidently engage my self to it . upon this occasion occurreth also a great deal to be said of the nature of predestination ( which by the short touches our author giveth of it , i doubt he quite mistakes ) and how it is an unalterable series and chain of causes , producing infallible ( and in respect of them , necessary ) effects . but that is too large a theam to unfold here ; too vast an ocean to describe in the scant map of a letter . and therefore i will refer that to a fitter opportunity , fearing i have already too much trespassed upon your lordship's patience ; but that indeed , i hope , you have not had enough to read thus far . i am sure , my lord , that you ( who never forgot any thing which deserved a room in your memory ) do remember how we are told , that abyssus abyssum invocat ; so here our author , from the abyss of predestination , falleth into that of the trinity of persons , consistent with the indivisibility of the divine nature ▪ and out of that ( if i be not exceedingly deceived ) into a third of mistaking , when he goeth about to illustrate this admirable mystery by a wild discourse of a trinity in our souls . the dint of wit is not forcible enough to dissect such tough matter ; wherein all the obscure glimmering we gain of that inaccessible light , cometh to us cloathed in the dark weeds of negations , and therefore little can we hope to meet with any positive examples to parallel it withal . i doubt , he also mistaketh , and imposeth upon the several schools , when he intimateth , that they gain-say this visible worlds being but a picture or shadow of the invisible and intellectual : which manner of philosophizing he attributeth to hermes trismegistus , but is every where to be met with in plato : and is raised since to a greater height in the christian schools . but i am sure he learned in no good school , nor sucked from any good philosophy to give an actual subsistence and being to first matter without a form. he that will allow that a real existence in nature is as superficially tincted in metaphysicks , as another would be in mathematicks , that should allow the like to a point , a line , or a superficies in figures ; these , in their strict notions , are but negations of further extension , or but exact terminations of that quantity , which falleth under the consideration of the understanding in the present purpose , no real entities in themselves : so likewise , the notions of matter , form , act , power , existence , and the like , that are with truth , considered by the understanding , and have there each of them a distinct entity , are nevertheless no where by themselves in nature . they are terms which we must use in the negotiations of our thoughts , if we will discourse consequently , and conclude knowingly . but then again , we must be very wary of attributing to things in their own natures such entities as we create in our understandings , when we make pictures of them there ; for there every different consideration , arising out of the different impression which the same thing maketh upon us , hath a distinct being by it self . whereas in the thing there is but one single vnity , that sheweth ( as it were in a glass , at several positions ) those various faces in our understanding . in a word , all these words are but artificial terms , not real things . and the not right understanding of them ; is the dangerousest rock that scholars suffer shipwrack against . i go on with our physician 's contemplations . upon every occasion he sheweth strong parts , and a vigorous brain . his wishes and aims , and what he pointeth at , speak him owner of a noble and a generous heart . he hath reason to wish that aristotle had been as accurate in examining the causes , nature and affections of the great universe he busied himself about , as his patriarch galen hath been in the like considerations upon this little world , man's body in that admirable work of his de vsu partium . but no great humane thing was ever born and perfected at once . it may satisfie us , if one in our age , buildeth that magnificent structure upon the others foundations ; and especially , if where he findeth any of them unsound , he eradicateth those , and sixeth new unquestionable ones in their room : but so , as they still , in gross , keep a proportion , and bear a harmony with the other great work. this hath now , ( even now ) our learned countryman done ; the knowing mr. white , ( whose name , i believe your lordship hath met with al , in his excellent book , de mundo ▪ newly printed at paris , where he now resideth , and is admired by the world of letter'd men there , as the prodigie of these latter times . indeed his three dialogues upon that subject , ( if i am able to judge any thing ) are full of the profoundest learning i ever yet met withal . and i believe , who hath well read & digested them , will perswade himself , there is no truth so abstruse , nor hitherto conceived out of our reach , but mans wit may raise engines to scale and conquer . i assure my self , when our author hath studied him throughly , he will not lament so loud for aristotle's mutilated and defective philosophy , as in boccaline caesar caporali doth for the loss of livies ship-wracked decads . that logick which he quarrelleth at , for calling a toad or serpent ugly , will in the end agree with his ; for no body ever took them to be so , in respect of the vniverse , ( in which regard he desendeth their regularity and symmetry ) but onely as they have relation to us . but i cannot so easily agree with him , where he affirmeth , that devils or other spirits in the intellectual world , have no exact ephemerides , wherein they may read before-hand the stories of fortuite accidents . for i believe , that all causes are so immediately chained to their effects , as if a perfect knowing nature get hold but of one link , it will drive the entire series , or pedigree of the whole to its utmost end ; ( as i think i have proved in my fore-named treatise ) so that in truth there is no fortuitness or contingency of things , in respect of themselves , but onely in respect of us , that are ignorant of their certain and necessary causes . now a little series or chain and complex of all outward circumstances , ( whose highest link , poets say prettily is fasten'd to jupiter's chair , and the lowest is riveted to every individual on earth ) steered and levelled by god almighty ; at the first setting out of the first mover ; i conceive ; to be that divine providence and mercy , which ( to use our author 's own example ) giveth a thriving genius to the hollanders , and the like : and not any secret , invisible , mystical blessing , that falleth not under the search or cognizance of a prudent indagation . i must needs approve our authors aequanimity , and i may as justly say his magnanimity , in being contented so cheerfully ( as he saith ) to shake hands with the fading goods of fortune , and be deprived of the joys of her most precious blessings ; so that he may in recompence possess in ample measure the true ones of the mind ; like epictetus , that master of moral wisdom and piety , who taxeth them of high injustice , that repine at gods distribution of his blessings , when he putteth not into their share of goods , such things as they use no industry or means to purchase . for why should that man , who above all things esteemeth his own freedom , and who to enjoy that , sequestreth himself from commerce with the vulgar of mankind ; take it ill of his stars , if such preferments , honours , and applauses meet not him , as are painfully gained , after long and tedious services of princes , and brittle dependances of humorous favourites , and supple compliances with all sorts of natures ? as for what he saith of astrologie ; i do not conceive , that wise men reject it so much for being repugnant to divinity ( which he reconcileth well enough ) as for having no solid rules or ground in nature . to rely too far upon that vain art , i judge to be rather folly than impiety , unless in our censure we look to the first origine of it ; which favoureth of the idolatry of those heathens , that worshipping the stars and heavenly bodies for deities , did in a superstitious devotion , attribute unto them the causality of all effects beneath them . and for ought i know , the belief of solid orbs in the heavens , and their regularly-irregular motions , sprung from the same root . and a like inanity , i should suspect in chiromancy , as well as astrologie , ( especially , in particular contingent effects ) however our author , and no less a man than aristotle , seem to attribute somewhat more to that conjectural art of lines . i should much doubt ( though our author sheweth himself of another mind ) that bernardinus ochin●s grew at the last to be a meer atheist : when after having been first the institutor and patriarch of the capucine-order ( so violent was his zeal then , as no former religious institution , though never so rigorous , was strict enough for him ) he from thence fell to be first an heretick , then a jew , and after a while became a turk ; and at the last wrote a furious invective against those , whom he called the three grand impostors of the world , among whom he ranked our saviour christ , as well as moses and mahomet . i doubt he mistakes in his chronologie , or the printer in the name , when he maketh ptolomy condemn the alchoran . he needeth not be so scrupulous , as he seemeth to be in averring down-rightly , that god cannot do contradictory things , ( though peradventure it is not amiss to sweeten the manner of the expression , and the sound of the words ) for who understandeth the nature of contradiction , will find non-entity in one of the terms , which of god were impiety not to deny peremptorily . for he being in his proper nature self-entity , all being must immediately flow from him , and all not-being be totally excluded from that efflux . now for the recalling of time past , which the angels posed esdras withal ; there is no contradiction in that , as is evident to them that know the essence of time. for it is but putting again , all things that had motion , into the same state they were in , at that moment unto which time was to be reduced back , and from thence letting it travel on again by the same motion , and upon the same wheels it rouled upon before . and therefore god could do this admirable work , though neither esdras , nor all the power of creatures together could do it : and consequently it cannot in this question be said , that he posed mortality with what himself was not able to perform . i acknowledge ingenuously , our physician 's experience hath the advantage of my philosophy , in knowing there are witches . yet i am sure , i have no temptation to doubt of the deity ; nor have any unsatisfaction in believing there are spirits . i do not see such a necessary conjunction between them , as that the supposition of the one must needs infer the other . neither do i deny there are witches . i only reserve my assent , till i meet with stronger motives to carry it . and i confess i doubt as much of the efficacy of those magical rules , he speaketh of , as also of the finding out of mysteries by the courteous revelation of spirits . i doubt his discourse of an vniversal spirit , is but a wild fancy : and that in the marshalling of it , he mistaketh the hermetical philosophers . and surely , it is a weak argument , from a common nature , that subsisteth only in our understanding ( out of which it hath no being at all ) to infer by parity , an actual subsistence , or the like , in reality of nature ( of which kind of miscarriage in mens discoursings , i have spoken before . ) and upon this occasion , i do not see how seasonably he falleth of a sudden from natural speculations , to a moral contemplation of gods spirit working in us . in which also i would enquire ( especially upon his sudden poetical rapture ) whether the solidity of the judgement be not out-weighed by the airiness of the fancy . assuredly one cannot err in taking this author for a very fine ingenious gentleman : but for how deep a scholar , i leave unto them to judge , that are abler than i am . if he had applied himself with earnest study , and upon right grounds , to search out the nature of pure intellects ; i doubt not but his great parts would have argued more efficaciously , than he doth against those , that between men and angels , put only porphyrie ' difference of mortality and immortality . and he would have dived further into the tenour of their intellectual operations ; in which there is no succession , nor ratiocinative discourse ; for in the very first instant of their creation , they actually knew all that they were capable of knowing , and they are acquainted even with all free thoughts , past , present , and to come ; for they see them in their causes , and they see them all together at one instant ; as i have in my fore-mentioned treatise proved at large : and i think i have already touched thus much once before in this letter . i am tempted here to say a great deal concerning light , by his taking it to be a bare quality . for in physicks , no speculation is more useful , or reacheth further . but to set down such phaenomena's of it , as i have observed , and from whence i evidently collect the nature of it , were too large a theam for this place : when your lordship pleaseth , i shall shew you another more orderly discourse upon that subject ; wherein i have sufficiently proved it to be a solid substance and body . in his proceeding to collect an intellectual world , and in his discoursing upon the place and habitation of angels ; as also in his consideration of the activity of glorified eyes , which shall be in the state of rest , whereas motion is required to seeing ; and in his subtil speculation upon two bodies , placed in the vacuity , beyond the utmost all-enclosing superficie of heaven ( which implieth a contradiction in nature ) methinks i hear apelles cry out , ne sutor ultra crepidam : or rather , it putteth me in mind of one of the titles in pantagruel's library , ( which he expresseth himself conversant in ) namely , quaestio subtilissima , utrum chimaera in vacuo bombinans possit comedere secundas intentiones ; with which short note i will leave these considerations ; in which ( if time , and other circumstances allowed it ) matter would spring up of excellent learning . when our author shall have read mr. whites dialogue of the world , he will no longer be of the opinion , that the unity of the world is a conclusion of faith : for it is there demonstrated by reason . here the thread of the discourse inviteth me to say a great deal of the production or creation of mans soul. but it is too tedious , and too knotty a piece for a letter . now it shall suffice to note , that it is not ex traduce , and yet hath a strange kind of near dependance of the body , which is , as it were , gods instrument to create it by . this , thus said , or rather tumbled out , may seem harsh . but had your lordship leisure to peruse what i have written at full upon this point , i doubt not but it would appear plausible enough to you . i cannot agree with him , when he seemeth to impute inconvenience to long life , and that length of time doth rather impair , than improve us : for surely , if we will follow the course of nature , and of reason , it is a mighty great blessing ; were it but in this regard , that it giveth time leave to vent and boyl away the unquietnesses and turbulencies that follow our passions , and to wean our selves gently from carnal affections , and at the last to drop with ease and willingness , like ripe fruit from the tree ; as i remember plotinus finely discourseth in one of his eneads . for when before the season , it is plucked off with violent hands , or shaken down by rude and boysterous winds , it carrieth along with it an indigested raw tast of the wood , and hath an unpleasant aigerness it its juyce , that maketh it unfit for use , till long time hath mellowed it : and peradventure it may be so backward , as in stead of ripening , it may grow rotten in the very center . in like manner , souls that go out of their bodies with affection to those objects they leave behind them , ( which usually is as long as they can relish them ) do retain still even in their separation , a by as , and a languishing towards them : which is the reason why such terrene souls appear oftenest in coemeteries and charnel-houses , and not that moral one , which our author giveth . for life , which is union with the body , being that which carnal souls have straightest affection to , and that they are loathest to be separated from ; their unquiet spirit , which can never ( naturally ) lose the impressions it had wrought in it at the time of its driving out , lingereth perpetually after that dear consort of his . the impossibility cannot cure them of their impotent desires ; they would fain be alive again ; — iterumque ad tarda revierti corpora . quae lucis miseris tam dira cupido . and to this cause peradventure may be reduced the strange effect , which is frequently seen in england , when at the approach of the murderer , the slain body suddenly bleedeth afresh . for certainly , the souls of them that are treacherously murdered by surprize , use to leave their bodies with extream unwillingness , and with vehement indignation against them , that force them to so unprovided and abhorred a passage . that soul then , to wreak its evil talent against the hated murderer , and to draw a just and desired revenge upon his head , would do all it can to manifest the author of the fact . to speak , it cannot , for in it self it wanteth organs of voice ; and those it is parted from , are now grown too heavy , and are too benummed for it to give motion unto . yet some change it desireth to make in the body , which it hath so vehement inclinations to , and therefore is the aptest for it to work upon : it must then endeavour to cause a motion in the subtilest and most fluid parts ( and consequently , the most moveable ones ) of it . this can be nothing but the blood , which then being violently moved , must needs gush out at those places where it findeth issues . our author cannot believe , that the world will perish upon the ruines of its own principles . but mr. white hath demonstrated the end of it upon natural reason . and though the precise time for that general destruction be inscrutable ; yet he learnedly sheweth an ingenious rule , whereby to measure in some sort the duration of it , without being branded ( as our author threatneth ) with convincible and statute-madness , or with impiety . and whereas he will have the work of this last great day ( the summer up of all past days ) to imply annihilation and thereupon interesseth god only in it ▪ i must beg leave to contradict him , namely in this point ; and to affirm , that the letting loose then of the activest element , to destroy this face of the world , will but beget a change in it ; and that no annihilation can proceed from god almighty : for his essence being ( as i said before ) self-existence , it is more impossible that not-being should flow from him , than that cold should flow immediately from fire , or darkness from the actual presence of light . i must needs acknowledge , that where he ballanceth life and death against one another , and considereth that the latter is to be a kind of nothing for a moment , to become a pure spirit within one instant , and what followeth of this strong thought , is extream handsomely said , and argueth very gallant and generous resolutions in him . to exemplifie the immortality of the soul , he needeth not have recourse to the philosophers-stone . his own store furnisheth him with a most pregnant one of reviving a plant ( the same numerical plant ) out of his own ashes . but under his favour , i believe his experiment will fail , if under the notion of the same , he comprehendeth all the accidents that first accompanied that plant ; for since in the ashes there remaineth onely the fixed salt , i am very confident , that all the colour , and much of the odour and taste of it , is flown away with the volatile salt. what should i say of his making so particular a narration of personal things ▪ and private thoughts of his own ; the knowledge whereof cannot much conduce to any mans betterment ? ( which i make account is the chief end of his writing this discourse . ) as where he speaketh of the soundness of his body , of the course of his diet , of the coolness of his blood at the summer-solstice of his age , of his neglect of an epitaph ; how long he hath lived , or may live ; what popes , emperours , kings , grand-seigniors , he hath been contemporary unto , and the like : would it not be thought that he hath a special good opinion of himself , ( and indeed he hath reason ) when he maketh such great princes the landmarks in the chronology of himself ? surely , if he were to write by retale the particulars of his own story and life , it would be a notable romance , since he telleth us in one total sum , it is a continued miracle of thirty years . though he creepeth gently upon us at the first , yet he groweth a gyant , an atlas ( to use his own expression ) at the last . but i will not censure him , as he that made notes upon balsac's letters , and was angry with him for vexing his readers with stories of his cholicks , and voiding of gravel . i leave this kind of expressions , without looking further into them . in the next place ( my lord ) i shall take occasion from our author 's setting so main a difference between moral honesty and vertue , or being vertuous ( to use his own phrase ) out of an inbred loyalty to vertue ; and on the other side , being vertuous for a rewards sake ; to discourse a little concerning vertue in this life , and the effects of it afterwards . truely ( my lord ) however he seemeth to prefer this later , i cannot but value the other much before it , if we regard the nobleness and heroickness of the nature and mind from whence they both proceed ▪ and if we consider the journeys end , to which each of them carrieth us , i am confident the first yieldeth nothing to the second , but indeed both meet in the period of beatitude . to clear this point ( which is very well worth the wisest man's seriousest thought ) we must consider , what it is that bringeth us to this excellent state , to be happy in the other world of eternity and immutability . it is agreed on all hands to be god's grace and favour to us : but all do not agree by what steps his grace produceth this effect . herein i shall not trouble your lordship with a long discourse , how that grace worketh in us , ( which yet i will in a word touch anon , that you may conceive what i understand grace to be ) but will suppose it to have wrought its effect in us in this life , and from thence examine what hinges they are that turn us over to beatitude and glory in the next : some consider god as a judge , that rewardeth or punisheth men , according as they co-operated with , or repugned to , the grace he gave . that according as their actions please or displease him , he is well affected towards them , or angry with them ; and accordingly maketh them , to the purpose , and very home , feel the effects of his kindness or indignation . others that fly a higher pitch , and are so happy , — vt rerum poterint cognoscere causas , do conceive that beatitude and misery in the other life , are effects that necessarily and orderly flow out of the nature of those causes that begot them in this life , without engaging god almighty to give a sentence , and act the part of a judge , according to the state of our cause , as it shall appear upon the accusations and pleadings at his great bar. much of which manner of expression , is metaphorical ; and rather adapted to contain vulgar minds in their duties ( that are awed with the thought of a severe judge , sifting every minute-action of theirs ) than such as we must conceive every circumstance to pass so in reality , as the literal sound of the words seems to infer in ordinary construction : and yet all that is true too , in its genuine sence . ) but , my lord , these more penetrating men , and that , i conceive , are vertuous upon higher and stronger motives ( for they truely and solidly know , why they are so ) do consider , that what impressions are once made in the spiritual substance of a soul , and what affections it hath once contracted , do ever remain in it , till a contrary and diametrically contradicting judgement and affection , do obliterate it , and expel it thence . this is the reason why contrition , sorrow , and hatred for sins past , is encharged us . if then the soul do go out of the body with impressions and affections to the objects and pleasures of this life , it continually lingreth after them ; and as virgil ( learnedly , as well as wittily ) saith , — quae gratia currum , armorumque fuit vivis , quae cura nitentes pascere equos , eadem sequitur tellure repostos . but that being a state wherein those objects neither are , nor can be enjoyed , it must needs follow that such a soul must be in an exceeding anguish , sorrow and affliction , for being deprived of them ; and for want of that it so much prizeth , will neglect all other contentments it might have , as not having a relish or taste moulded and prepared to the savouring of them ; but like feavorish tongues , that when they are even scorched with heat , take no delight in the pleasingest liquors , but the sweetest drinks seem bitter to them , by reason of their overflowing gall : so they even hate whatsoever good is in their power , and thus pine away a long eternity . in which the sharpness and activity of their pain , anguish , and sad condition , is to be measured by the sensibleness of their natures : which being then spiritual , is in a manner infinitely more than any torment that in this life can be inflicted upon a dull gross body . to this add , the vexation it must be to them , to see how inestimable and infinite a good they have lost ; and lost meerly by their own fault , and for momentary trifles , and childrens play ; and that it was so easie for them to have gained it , had they remained but in their right senses , and governed themselves according unto reason . and then judge in what a tortured condition they must be , of remorse and execrating themselves for their most resupine and sensless madness . but if on the other side , a soul be released out of this prison of clay and flesh , with affections setled upon intellectual goods , as truth , knowledge , and the like ; and that it be grown to an irksome dislike of the flat pleasures of this world ; and look upon carnal and sensual objects with a disdainful eye , as discerning the contemptible inanity in them , that is set off only by their painted outside ; and above all , that it hath a longing desire to be in the society of that supereminent cause of causes , in which they know are heaped up the treasurers of all beauty , knowledge , truth , delight , and good whatsoever ; and therefore are impatient at the delay , and reckon all their absence from him as a tedious banishment ; and in that regard hate their life and body , as cause of this divorce : such a soul , i say , must necessarily , by reason of the temper it is wrought into , enjoy immediately at the instant of the bodies dissolution , and its liberty , more contentment , more joy , more true happiness , than it is possible for a heart of flesh to have scarce any scantling of , much less to comprehend . for immense knowledge is natural to it , as i have touched before . truth , which is the adequated and satisfying object of the understanding ; is there displayed in her own colours , or rather without any . and that which is the crown of all , and in respect of which all the rest is nothing ; that infinite entity , which above all things this soul thirsteth to be united unto , cannot for his own goodness sake , deny his embraces to so affectionate a creature , and to such an enflamed love. if he should , then were that soul , for being the best , and for loving him most , condemned to be the unhappiest . for what joy could she have in any thing , were she barrred from what she so infinitely loveth ? but since the nature of superiour and excellent things is to shower down their propitious influences , wheresoever there is a capacity of receiving them , and no obstacle to keep them out ( like the sun that illuminateth the whole air , if no cloud , or solid opacous body intervene ) it followeth clearly , that this infinite sun of justice , this immense ocean of goodness , cannot chuse but inviron with his beams , and replenish even beyond satiety with his delightsome waters , a soul so prepared and tempered to receive them . no ( my lord ) to make use of this discourse , and apply it to what begot it ; be pleased to determine , which way will deliver us evenest and smoothest to this happy end of our journey : to be vertuous for hope of a reward , and through fear of punishment ; or to be so out of a natural and inward affection to vertue , for vertues and reasons sake ? surely one in this latter condition , not onely doth those things which will bring him to beatitude ; but he is so secured , in a manner , under an armour of proof , that he is almost invulnerable ; he can scarce miscarry , he hath not so much as an inclination to work contrarily ; the alluring baits of this world tempt him not ; he disliketh , he hateth , even his necessarry commerce with them whilst he liveth . on the other side , the hireling that steereth his course by his reward and punishment , doth well , i confess ; but he doth it with reluctance ; he carrieth the ark , god's image , his soul , safely home , it is true , but he loweth pitifully after his calves , that he leaveth behind him among the philistines . in a word , he is vertuous ; but if he might safely , he would do vicious things ( and hence be the ground in nature , if so i might say , of our purgatory . ) methinks two such minds may not unfitly be compared to two maids , whereof one hath a little sprinkling of the green sickness , and hath more mind to ashes , chalk or leather , than meats of solid and good nourishment , but forbeareth them , knowing the languishing condition of health it will bring her to : but the other having a ruddy , vigorous and perfect constitution , and enjoying a compleat , entire encrasie , delights in no food but of good nouriture , and loaths the other delights . her health is discovered in her looks , and she is secure from any danger of that malady , whereas the other for all her good diet , beareth in her complexion some sickly testimony of her depraved appetite ; and if she be not very wary , she is in danger of a relapse . it falleth fit in this place to examine our authors apprehension of the end of such honest worthies and philosophers ( as he calleth them ) that died before christ his incarnation , whether any of them could be saved , or no ? truly , my lord , i make no doubt at all , but if any followed in the whole tenor of their lives , the dictamens of right reason , but that their journey was secure to heaven . out of the former discourse appeareth what temper of mind is necessary to get thither . and , that reason would dictate such a temper to a perfectly judicious man , ( though but in the state of nature ) as the best and most rational for him , i make no doubt at all . but it is most true , they are exceeding few ( if any ) in whom reason worketh clearly , and is not overswayed by passion and terrene affections ; they are few that can discern what is reasonable to be done in every circumstance . — pauci , quos aequus amavit jupiter , aut ardens evexit ad aethera virtus , diis geniti , potuere . — and fewer , that knowing what is best , can win of themselves to do accordingly ; ( video meliora proboque deteriora sequor , being most mens cases ) so that after all that can be expected at the hands of nature and reason in their best habit , since the lapse of them , we may conclude it would have been a most difficult thing for any man , and a most impossible one for mankind , to attain unto beatitude , if christ had not come to teach , and by his example to shew us the way . and this was the reason of his incarnation , teaching life and death : for being god , we could not doubt his veracity , when he tolds us news of the other world ; having all things in his power , and yet enjoying none of the delights of this life , no man should stick at foregoing them , since his example sheweth all men , that such a course is best ; whereas few are capable of the reason of it : and for his last act , dying in such an afflicted manner ; he taught us how the securest way to step immediately into perfect happiness , is to be crucified to all the desires , delights and contentments of this world. but to come back to our physician : truly ( my lord ) i must needs pay him , as a due , the acknowledging his pious discourses to be excellent and pathetical ones , containing worthy motives , to incite one to vertue , and to deter one from vice ; thereby to gain heaven , and to avoid hell. assuredly he is owner of a solid head , and of a strong generous heart . where he employeth his thoughts upon such things , as resort to no higher , or more abstruse principles , than such as occur in ordinary conversation with the world , or in the common tract of study and learning ; i know no man would say better . but when he meeteth with such difficulties as his next , concerning the resurrection of the body , ( wherein after deep meditation , upon the most abstracted principles and speculations of the metaphysicks , one hath much ado to solve the appearing contradictions in nature ) there , i do not at all wonder , he should tread a little awry , and go astray in the dark : for i conceive his course of life hath not permitted him to allow much time unto the unwinding of such entangled and abstracted subtleties . but if it had , i believe his natural parts are such , as he might have kept the chair from most men i know : for even where he roveth widest , it is with so much wit and sharpness , as putteth me in mind of a great mans censure upon scaliger's cyclometrica , ( a matter he was not well versed in ) that he had rather err so ingeniously as he did , than hit upon truth in that heavy manner , as the jesuit his antagonist stuffeth his books . most assuredly his wit and smartness in this discourse , is of the finest standard , and his insight into severer learning , will appear as piercing unto such as use not strictly the touchstone and the test , to examine every piece of the glittering coyn , he payeth his reader with . but to come to the resurrection . methinks it is but a gross conception , to think that every atome of the present individual matter of a body ; every grain of ashes of a burned cadaver , scattered by the wind throughout the world , and after numerous variations , changed peradventure into the body of another man , should at the sounding of the last trumpet be raked together again from all the corners of the earth , and be made up anew into the same body it was before of the first man. yet if we will be christians , and rely upon god's promises , we must believe that we shall rise again with the same body that walked about , did eat , drink , and live here on earth ; and that we shall see our saviour and redeemer , with the same , the very same eyes , wherewith we now look upon the fading glories of this comtemptible world. how shall these seeming contrarieties be reconciled ? if the latter be true , why should not the former be admitted ? to explicate this riddle the better , give me leave to ask your lordship , if your lordship , if you now see the cannons , the ensigns , the arms , and other martial preparations at oxford , with the same eyes , wherewith many years agone you looked upon porphyrie's and aristotle's leases there ? i doubt not but you will answer me , assuredly with the very same . is that noble and graceful person of yours , that begetteth both delight and reverence in every one that looketh upon it ? is that body of yours , that now is grown to such comely and full dimensions , as nature can give her none more advantagious ; the same person , the same body , which your vertuous and excellent mother bore nine months in her chast and honoured womb , and that your nurse gave suck unto ? most certainly it is the same . and yet if you consider it well , it cannot be doubted , but that sublunary matter , being in a perpetual flux , and in bodies which have internal principles of heat and motion , much continually transpiring out to make room for the supply of new aliment ; at the length , in long process of time , all is so changed , as that ship at athens may as well be called the same ship that was there two hundred years before , and whereof ( be reason of the continual reparations ) not one foot of the timber is remaining in her that builded her at the first , as this body now can be called the same it was forty years agone , unless some higher consideration keep up the identity of it . now what that is , let us examine , and whether or no it will reach to our difficulty of the resurrection . let us consider then , how that which giveth the numerical individuation to a body , is the substantial form. as long as that remaineth the same , though the matter be in a continual flux and motion , yet the thing is still the same . there is not one drop of the same water in the thames , that ran down by white-hall yesternight ; yet no man will deny , but that is the same river that was in queen elizabeth's time , as long as it is supplied from the same common stock , the sea. though this example reacheth not home , it illustrateth the thing . if then the form remain absolutely the same after separation from the matter , that it was in the matter , ( which can happen only to forms , that subsist by themselves , as humane souls ) it followeth then , that whensoever it is united to matter again , ( all matter coming out of the same common magazine ) it maketh again the same man , with the same eyes , and all the same limbs that were formerly . nay , he is composed of the same individual matter ; for it hath the same distinguisher and individuator , to wit , the same form or soul. matter considered singly by it self , hath no distinction : all matter is in it self the same ; we must fancy it , as we do the indigested chaos ; it is a uniformly wide ocean . particularize a few drops of the sea , by filling a glass-full of them , then that glass-full is distinguished from all the rest of the watery bulk : but return back those few drops to from whence they were taken , and the glass-full that even now had an individuation by it self , loseth that , and groweth one and the same with the other main stock : yet if you fill your glass again , wheresoever you take it up , so it be of the same uniform bulk of water you had before , it is the same glass-full of water that you had . but as i said before , this example fitteth entirely , no more than the other did . in such abstracted speculations , where we must consider matter without form ( which hath no actual being ) we must not expect adequated examples in nature . but enough is said to make a speculative man see , that if god should joyn the soul of a lately dead man , ( even whilst his dead corpse should lye entire in his winding-sheet here ) unto a body made of earth , taken from some mountain in america ; it were most true and certain , that the body he should then lye by , were the same identical body he lived with before his death , and late resurrection . it is evident , that sameness , thisness , and thatness , belongeth not to matter by it self , ( for a general indifference runneth through it all ) but onely as it is distinguished and individuated by the form. which , in our case , whensoever the same soul doth , it must be understood always to be the same matter and body . this point thus passed over , i may piece to it what our author saith , of a magazine of subsistent forms , residing first in the chaos , and hereafter ( when the world shall have been destroyed by fire ) in the general heap of ashes : out of which god's voice did , and shall draw them out , and clothe them with matter . this language were handsome for a poet , or rhetorician to speak ; but in a philosopher , that should ratiocinate strictly and rigorously , i cannot admit it . for certainly , there are no subsistent forms of corporeal things ; ( excepting the soul of man , which besides being an informing form , hath another particular consideration belonging to it , too long to speak of here . ) but whensoever that compound is destroyed , the form perisheth with the whole . and for the natural production of corporeal things , i conceive it to be wrought out by the action and passion of the elements among themselves ; which introducing new tempers and dispositions , into the bodies where these conflicts pass ; new forms succeed old ones , when the dispositions are raised to such a height , as can no longer consist with the preceding form , and are in the immediate degree to fit the succeeding one , which they usher in . the mystery of all , which i have at large unfolded in my above-mentioned treatise of the immortality of the soul. i shall say no more to the first part of our physician 's discourse after i have observed , how his consequence is no good one ; where he inferreth , that if the devils fore-knew , who would be damned or saved , it would save them the labour , and end their work of tempting mankind to mischief and evil . for whatsoever their moral design and success be in it , their nature impelleth them to be always doing it . for on the one s●de , it is active in the highest degree , ( as being pure acts , that is , spirits , ) so on the other side , they are malign in as great an excess : by the one they must be always working , wheresoever they may work , ( like water in a vessel full of holes , that will run out of every one of them which is not stopped : ) by the other , their whole work must be malicious and mischievous . joyning then both these qualities together , it is evident , they will always be tempting mankind , though they know they shall be frustrate of their moral end. but were it not time that i made an end ? yes , it is more than time . and therefore having once passed the limit that confined what was becoming , the next step carried me into the ocean of errour ; which being infinite , and therefore more or less bearing no proportion in it ; i will proceed a little further , to take a short survey of his second part , and hope for as easie pardon after this addition , to my sudden and indigested remarks , as if i had enclosed them up now . methinks , he beginneth with somewhat an affected discourse , to prove his natural inclination to charity ; which vertue is the intended theam of all the remainder of his discourse . and i doubt he mistaketh the lowest orbe or lembe of that high seraphick vertue , for the top and perfection of it ; and maketh a kind of humane compassion to be divine charity . he will have it to be a general way of doing good : it is true , he addeth then , for god's sake ; but he allayeth that again , with saying , he will have that good done , as by obedience , and to accomplish god's will ; and looketh at the effects it worketh upon our souls , but in a narrow compass ; like one in the vulgar throng , that considereth god as a judge , and as a rewarder or a punisher . whereas perfect charity , is that vehement love of god for his own sake , for his goodness , for his beauty , for his excellency , that carrieth all the motions of our soul directly and violently to him ; and maketh a man disdain , or rather hate all obstacles that may retard his journey to him. and that face of it that looketh toward mankind with whom we live , and warmeth us to do others good , is but like the overflowing of the main stream , that swelling above its banks runneth over in a multitude of little channels . i am not satisfied , that in the likeness which he putteth between god and man , he maketh the difference between them , to be but such as between two creatures that resemble one another . for between these , there is some proportion ; but between the others , none at all . in the examining of which discourse , wherein the author observeth , that no two faces are ever seen to be perfectly alike ; nay , no two pictures of the same face , were exactly made so ; i could take occasion to insert a subtil and delightful demonstration of mr. whites , wherein he sheweth , how it is impossible that two bodies ( for example two bouls ) should ever be made exactly like one another ; nay , not rigorously equal in any one accident , as namely in weight , but that still there will be some little difference and inequality between them ( the reason of which observation , our author medled not with ) were it not that i have been so long already , as digressions were now very unseasonable . shall i commend or censure our author for believing so well of his acquired knowledge , as to be dejected at the thought of not being able to leave it a legacy among his friends ; or shall i examine , whether it be not a high injury to wise and gallant princes , who out of the generousness and nobleness of their nature , do patronize arts and learned men , to impute their so doing to vanity of desiring praise , or to fear of reproach ? but let these pass : i will not engage any that may be-friend him , in a quarrel against him . but i may safely produce epictetus to contradict him , when he letteth his kindness engulf him in deep afflictions for a friend : for he will not allow his wise man to have an inward relenting , a troubled feeling , or compassion of anothers misfortunes . that disordereth the one , without any good to the other . let him afford all the assistances and relievings in his power , but without intermingling himself in others woe ; as angels , that do us good , but have no passion for us . but this gentleman's kindness goeth yet further : he compareth his love of a friend to his love of god ; the union of friends souls by affection , to the union of the three persons in the trinity , and to the hypostatical vnion of two natures in one christ , by the words incarnation . most certainly he expresseth himself to be a right good-natur'd man. but if st. augustine retracted so severely his pathetical expressions for the death of his friend , saying , they savoured more of the rhetorical declamations of a young orator , than of the grave confession of a devout christian , ( or somewhat to that purpose ) what censure upon himself may we expect of our physician , if ever he make any retraction of this discourse concerning his religion ? it is no small misfortune to him , that after so much time spent , and so many places visited in a curious search , by travelling after the acquisition of so many languages ; after the wading so deep in sciences , as appeareth by the ample inventory ▪ and particular he maketh of himself : the result of all this should be , to profess ingenuously he had studied enough . onely to become a sceptick ; and that having run through all sorts of learning , he could find rest and satisfaction in none . this , i confess , is the unlucky fate of those that light upon wrong principles . but mr. white teacheth us , how the theorems and demonstrations of physicks may be linked and chained together , as strongly , and as continuedly as they are in the mathematicks , if men would but apply themselves to a right method of study . and i do not find that solomon complained of ignorance in the height of knowledge ; ( as this gentleman saith ) but onely , that after he hath rather acknowledged himself ignorant of nothing , but that he understood the natures of all plants , from the cedar to the hyssop , and was acquainted with all the ways and paths of wisdom and knowledge ; he exclaimeth , that all this is but toyl and vexation of spirit ; and therefore adviseth men , to change humane studies into divine contemplations and affections . i cannot agree to his resolution of shutting his books , and giving over the search of knowledge , and resigning himself up to ignorance , upon the reason that moveth him ; as though it were extream vanity to waste our days in the pursuit of that , which by attending but a little longer ( till death hath closed the eyes of our body , to open those of our soul ) we shall gain with ease , we shall enjoy by infusion , and is an accessory of our glorification . it is true , as soon as death hath played the midwife to our second birth , our soul shall then see all truths more freely , than our corporal eyes at our first birth see all bodies and colours , by the natural power of it , as i have touched already , and not onely upon the grounds our author giveth . yet far be it from us , to think that time lost . which in the mean season we shall laboriously imploy , to warm our selves with blowing a few little sparks of that glorious fire , which we shall afterwards in one instant leap into the middle of , without danger of scorching . and that for two important reasons ; besides several others , too long to mention here ) the one , for the great advantage we have by learning in this life ; the other , for the huge contentment that the acquisition of it here ( which applyeth a strong affection to it ) will be unto us in the next life . the want of knowledge in our first mother ( which exposed her to be easily deceived by the sepents cunning ) was the root of all our ensuing misery and woe . it is as true ( which we are taught by irrefragable authority ) that omnis peccans ignorat : and the well head of all the calamities and mischiefs in all the world , consisteth of the troubled and bitter waters of ignorance , folly and rashness ; to cure which , the onely remedy and antidote , is the salt of true learning , the bitter wood of study , painful meditation , and orderly consideration . i do not mean such study , as armeth wrangling champions for clamorous schools , where the ability of subtil disputing to and fro , is more prized than the retriving of truth : but such as filleth the mind with solid and useful notions , and doth not endanger the swelling it up with windy vanities . besides , the sweetest companion and entertainment of a well-tempered mind , is to converse familiarly with the naked and bewitching beauties of those mistresses , those verities and sciences , which by fair courting of them , they gain and enjoy ; and every day bring new fresh ones to their seraglio , where the ancientest never grow old or stale . is there any thing so pleasing , or so profitable as this ? — nil dulcius est , bene quam munita tenere edita doctrina sapientum templa serena ; despicere unde queas alios , passimque videre errare , atque viam palanteis quoarere vitae . but now if we consider the advantage we shall have in the other life by our affection to sciences , and conversation with them in this , it is wonderful great . indeed that affection is so necessary , as without it we shall enjoy little contentment in all the knowledge we shall then be replenished with : for every ones pleasure in the possession of a good , is to be measured by his precedent desire of that good , and by the equality of the taste and relish of him that feedeth upon it . we should therefore prepare and make our taste before-hand by assuefaction unto , and by often relishing what we shall then be nourished with . that englishman that can drink nothing but beer or ale , would be ill bestead , were he to go into spain or italy , where nothing but ▪ wine groweth : whereas a well-experienced goinfre , that can criticize upon the several tastes of liquors , would think his palate in paradise , among those delicious nectars ( to use aretines phrase upon his eating of a lamprey . ) who was ever delighted with tobacco the first time he took it ? and who could willingly be without it , after he was a while habituated to the use of it ; how many examples are there daily of young men , that marrying upon their fathers command , not through precedent affections of their own , have little comfort in worthy and handsome wives , that others would passionately affect ? archimedes lost his life , for being so ravished with the delight of a mathematical demonstration , that he could not of a sudden recal his extasied spirits to attend the rude souldiers summons : but instead of him , whose mind hath been always fed with such subtil diet , how many plain country-gentlemen doth your lordship and i know , that rate the knowledge of their husbandry at a much higher pitch ; and are extreamly delighted by conversing with that ; whereas the other would be most tedious and importune to them ? we may then safely conclude , that if we will joy in the knowledge we shall have after death , we must in our life-time raise within our selves earnest affections to it , and desires of it , which cannot be barren ones ; but will press upon us to gain some knowledge by way of advance here ; and the more we attain unto , the more we shall be in love with what remaineth behind . to this reason then adding the other , how knowledge is the surest prop , and guide of our present life ; and how it perfecteth a man in that which constituteth a man , his reason ; and how it enableth him to tread boldly , steadily , constantly , and knowingly in all his ways : and i am confident , all men that shall hear the case thus debated , will joyn with me in making it a suit to our physitian , that he will keep his books open , and continue that progress he hath so happily begun . but i believe your lordship will scarcely joyn with him in his wish , that we might procreate and beget children without the help of women , or without any conjunction or commerce with that sweet and bewitching sex. plato taxeth his fellow philosopher ( though otherwise a learned and brave man ) for not sacrificing to the graces , those gentle female goddesses . what thinketh your lordship of our physitian 's bitter censure of that action , which mahomet maketh the essence of his paradise ? indeed , besides those his unkindnesses , or rather frowardnesses , at that tender-hearted sex ( which must needs take it ill at his hands ) methinketh he setteth marriage at too low a rate , which is assuredly the highest and divinest link of humane society . and where he speaketh of cupid , and of beauty , it is in such a phrase , as putteth me in mind of the learned greek reader in cambridge , his courting of his mistress out of stephens his thesaurus . my next observation upon his discourse , draweth me to a logical consideration of the nature of an exact syllogism : which kind of reflection , though it use to open the door in the course of learning and study ; yet it will near shut it in my discourse , which my following the thred that my author spinneth , assigneth to this place . if he had well and throughly considered all that is required to that strict way of managing our reason , he would not have censured aristotle for condemning the fourth figure , out of no other motive , but because it was not consonant to his own principle ; that it would not fit with the foundations himself had laid ; though it do with reason ( saith he ) and be consonant to that , which indeed it doth not , at all times , and in all circumstances , in a perfect syllogism , the predicate must be identified with the subject , and each extream with the middle term , and so consequently , all three with one another . but in galen's fourth figure , the case may so fall out , as these rules will not be current there . as for the good and excellency that he considereth in the worst things , and how far from solitude any man is in a wilderness ; these are ( in his discourse ) but equivocal considerations of good , and of lowliness : nor are they any ways pertinent to the mortality of that part , where he treateth of them . i have much ado to believe , what he speaketh confidently , that he is more beholding to morpheus , for learned and rational , as well as pleasing dreams , than to mercury for smart and facetious conceptions ; whom saturn ( it seemeth by his relation ) hath looked asquint upon in his geniture . in his concluding prayer , wherein he summeth up all he wisheth ; methinketh his arrow is not winged with that fire , which i should have expected from him upon this occasion : for it is not the peace of conscience , nor the bridling up of ones affections , that expresseth the highest dedlightfulness and happiest state of a perfect christian . it is love onely that can give us heaven upon earth , as well as in heaven ; and bringeth us thither too : so that the thuscan virgil had reason to say , — in alte dolcezze non si puo gioio , se non amando . and this love must be imployed upon the noblest and highest object , not terminated in our friends . but of this transcendent and divine part of charity , that looketh directly and immediately upon god himself ; and that is the intrinsecal form , the utmost perfection , the scope and final period of true religion , ( this gentleman's intended theam , as i conceive ) i have no occasion to speak any thing , since my author doth but transiently mention it ; and that too , in such a phrase as ordinary catechisms speak of to vulgar capacities . thus , my lord , having run through the book ( god knows how sleightly , upon so great a sudden ) which your lordship commanded me to give you an account of , there remaineth yet a weightier task upon me to perform , which is , to excuse my self of presumption , for daring to consider any moles in that face , which you had marked for a beauty . but who shall well consider my manner of proceeding in these remarks , will free me from that censure . i offer not at judging the prudence and wisdom of this discourse : these are fit inquiries for your lordships court of highest appeal : in my inferiour one , i meddle onely with little knotty pieces of particular sciences ( matinae apis instar , operosa parvus carmina fingit . ) in which it were peradventure a fault for your lordship to be too well versed ; your imployments are of a higher and nobler strain , and that concerns the welfare of millions of men : tu regere imperio populos ( sackville ) memento ( hae tibi erunt artes ) pacisque imponere morem . such little studies as these , belong onely to those persons that are low in the rank they hold in the common-wealth ; low in their conceptions , and low in a languishing and rusting leisure , such an one as virgil calleth ignobile otium , and such an one as i am now dulled withal . if alexander or caesar should have commended a tract of land , as fit to fight a battel in for the empire of the world , or to build a city upon , to be the magazine and staple of all the adjacent countries ; no body could justly condemn that husbandman , who according to his own narrow art and rules , should censure the plains of arbela , or pharsalia , for being in some places sterile ; or the meadows about alexandria , for being sometimes subject to be overflown ; or could tax ought he should say in that kind for a contradiction unto the others commendations of those places , which are built upon higher and larger principles . so ( my lord ) i am confident i shall not be reproached of unmannerliness for putting in a demurrer unto a few little particularities in that noble discourse , which your lordship gave a general applause unto ; and by doing so , i have given your lordship the best account i can of my self , as well as of your commands . you hereby see what my entertainments are , and how i play away my time . — dorset dum magnus ad altum fulminat oxonium bello , victorque volentes per populos dat jura ; viamque affectat olympo . may your counsels there be happy and successful ones , to bring about that peace , which if we be not quickly blessed withal , a general ruine threatneth the whole kingdom . from winchester-house the 22 ( i think i may say the 23 , for i am sure it is morning , and i think it is day ) of december , 1642. your lordships must humble and obedient servant , kenelm digby . the postscript . my lord , looking over these loose papers to point them , i perceive i have forgotten what i promised in the eighth sheet , to touch in a word concerning grace : i do not conceive it to be a quality infused by god almighty into a soul. such kind of discoursing satisfieth me no more in divinity , than in philosophy . i take it to be the whole complex of such real motives ( as a solid account may be given of them ) that incline a man to virtue and piety ; and are set on foot by god's particular grace and favour , to bring that work to pass . as for example : to a man plunged in sensuality , some great misfortune happeneth , that mouldeth his heart to a tenderness , and inclineth him to much thoughtfulness : in this temper , he meeteth with a book or preacher , that representeth lively to him the danger of his own condition ; and giveth him hopes of greater contentment in other objects , after he shall have taken leave of his former beloved sins . this begetteth further conversation with prudent and pious men , and experienced physitians , in curing the souls maladies ; whereby he is at last perfectly converted , and setled in a course of solid vertue and piety . now these accidents of his misfortune , the gentleness and softness of his nature , his falling upon a good book , his encountring with a pathetick preacher , the impremeditated chance that brought him to hear his sermon , his meeting with other worthy men , and the whole concatenation of all the intervening accidents , to work this good effect in him ; and that were ranged and disposed from all eternity , by gods particular goodness and providence for his salvation ; and without which he had inevitably beer damned : this chain of causes , ordered by god to produce this effect , i understand to be grace . finis . notes, typically marginal, from the original text notes for div a29880-e500 * a church bell that tolls every day at six and twelve of the clock ; at the hearing whereof , every one in what place soever , either of house or street , betakes himself to his prayer , which is commonly directed to the virgin. b a revolution of certain thousand years , when all things should return unto theirformer estate , and he be teaching again in his school as when he delivered this opinion . b sphaera cujus centrum ubique , circumferentianullibi . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nosce teipsum . * post mortem nihil est , ipsaque mors nihil . mors individua est , noxia corpori , nec patiens animae — toti morimur , nullaque pars manet nostri . in rabbelais . * pineda in his monarchica ecclesiastica quotes one thousand and forty authors . * in his oracle to augustus . * thereby is meant our good angel appointed us from our nativity . * who willed his friend not to bury him , but hang him up with a staff in his hand to fright away the crows . in those days there shall come lyars and false prophets . notes for div a29880-e6250 † urbem romam in principio reges habuere . * pro archia poeta . † in qua me non inficior mediocriter esse . notes for div a29880-e8200 * in his medicus medicateus . * that he was a german , appears by his notes , pag. 35. where he hath these words , duleissima nostra germania , &c. * in praefat . annotat . * excepting two or three particulars , in which reference is made to some books that came over since that time . notes for div a29880-e9090 printing . guns . * tho. aquin . in com . in boet . de consolat prope ●inam . notes for div a29880-e25560 this story i have but upon relation , yet of a very good hand . christian directions, shewing how to walk with god all the day long drawn up for the use and benefit of the inhabitants of sepulchres parish / by tho. gouge ... gouge, thomas, 1605-1681. 1661 approx. 455 kb of xml-encoded text transcribed from 89 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a41637) transcribed from: (early english books online ; image set 94935) images scanned from microfilm: (early english books, 1641-1700 ; 381:9) christian directions, shewing how to walk with god all the day long drawn up for the use and benefit of the inhabitants of sepulchres parish / by tho. gouge ... gouge, thomas, 1605-1681. [8], 168 p. printed by r. ibbitson and m. wright ..., london : 1661. reproduction of original in union theological seminary library, new york. marginal notes. 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. christian ethics. 2003-08 tcp assigned for keying and markup 2003-08 aptara keyed and coded from proquest page images 2003-09 rina kor sampled and proofread 2003-09 rina kor text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion christian directions , shewing how to walk with god all the day long . drawn up for the use and benefit of the inhabitants of sepulchres parish , by tho : gouge , pastor thereof . 1 sam. 12. 23 , 24. i will teach you the good and the right way : only fear the lord , and serve him with all your heart , considering how great things hee hath done for you . 2 pet. 1. 12. i will not bee negligent to put you alwayes in remembrance of these things , though yee know them , and bee established in the present truth . luke 17. 10. when yee shall have done all these things which are commanded you , say , wee are unprofitable servants , wee have done that which was our duty to do . london , printed by r. ibbitson , and m. wright , at the kings-head in the old bayley . mdclxi . to my dearly beloved friends and neighbours , the inhabitants of sepulchres parish . grace , mercy and peace from god the father of mercies , and the god of all consolation . my dear friends , considering with my self , how besides my lords-daies preaching , and week-daies catechizing , i might be further serviceable to your souls , in promoting their spiritual welfare ; it pleased god to put it into my heart , to draw up some practical directions for your better guidance in the way to heaven , and to give to every family in my parish a copy of them . accordingly i set upon the work with all readiness and alacrity , being much perswaded in my self that some spiritual advantage might ( through gods blessing ) accrew unto your souls thereby . the lord , who is the searcher of all hearts , knoweth , that my only end and aim herein is the advancement of your everlasting salvation , which if it shall be any way furthered by this small treatise , i shall never repent of my pains and cost : but shall very much rejoyce that the lord hath inabled mee ( in any measure ) to be serviceable to him in the furtherance of the gospel of his dear son , especially among you my dear flock . two considerations , among others , have had some influence upon mee in this undertaking . the one is of that mutual love which hath hitherto been between us . as i have you in my heart , so am i perswaded that you have mee in yours . during the whole time of my abode with you ( which is now above two and twenty years ) i do not remember that we have had the least difference , no not about the point of maintenance , the usual unhappy make-bate between minister and people . for though the value of the living be not so much by half as is generally reported abroad ( being no parsonage , but a vicaridge , endowed with a third part of that tithe which the parson doth collect ) yet i cannot but with much thankfulness acknowledge , that what i have had , hath been with much love and friendliness . for when you have made any composition with mee for my part of the tithe , you have alwaies given mee more than i could demand or expect . if then the blessed apostle paul were willing , and that with gladness , to spend and to bee spent for his corinthians , and that although the more abundantly hee loved them , the less hee was loved of them ; much more ought i to be like-minded towards you , who have not at any time so ill requited my love , but alwaies been ready to answer it with reciprocal affections . that therefore i might leave to posterity some publick acknowledgement , and perpetual memor●al of your constant love and respect to mee , together with my due resentment of it , was one consideration which put mee upon this design . another was the gladsome reflexion upon your great and godly care of your poor , which i look upon ( even as it is meet for mee so to do ) as the fruit of the gospel preached among you , and an argument of your profiting therein . and indeed it is such , as i willingly take occasion to make publick mention of it for an example to others . for though your poor bee many hundreds , yet , i think , i may say truly , without offence to other parishes , they are in some respect better provided for than any poor in the city ; for by the voluntary contribution of divers of you , with the assistance of some other charitable persons , 1 all the poor children in your parish are taught to read and write gratis , by such school-masters and school-mistresses , who teach them their catechize , whereof my self sometimes take an account . 2 all the antient poor who can either spin or knit , may have flax and yarn for fetching , to set themselves on work , an are well paid for the same , immediately upon the return thereof . this consideration , as it hath very much affected mee , so have i alwaies accounted my self your debtor upon this score . and surely if our lord and master doth take what is done unto the poor for their relief , as done unto himself , then should wee also , especially his ministers , in some sort , be like-minded . your debtor therefore i have taken my self to bee , nor could i bethink my self how to discharge this debt in a way more suitable to the nature of it , and my relation to you , than by indeavouring something extraordinary for your good hereafter , as you have done extraordinarily for the present good of our poor ; and as you have put your selves to special pains and charge for the succour of their bodies , so to put my self upon some special labour , and willingly be at some cost for the advantage of your souls . but the main motive which hath put mee upon this undertaking , is , the single sense of my relation to you , that it hath pleased god of his infinite goodness and free grace to entrust mee a weak , frail , earthen vessel , with that inestimable treasure , the mysteries of the gospel , and appointed mee to preach unto you in particular the unsearchable riches of christ. i account it the greatest honour a poor creature can be capable of , to be made directly subservient to the glorious counsel , and gracious purpose of his creator , for the recovery and restauration of the world by jesus christ ; and therefore that we ministers of the gospel , whom god hath vouchsafed this honour , have the strongest ingagement and obligation laid upon us to preach the gospel , both in season and out of season ; and to lay out our selves all manner of waies , if by any means we may gain souls unto christ , and build them up in him . now this way i have here taken will have this advantage above others , above my ordinary preaching , and performance of other ministerial duties among you , that whereas by them i can minde you of the things which belong unto your everlasting peace , only while i am in this tabernacle : by this , as it is said of abel , i may still speak to you , even when dead . accept therefore ( my dear friends and neighbours ) this little treatise from the hands of your loving pastor , whose heart is exceedingly inlarged towards you , greatly longing after you all in the bowels of jesus christ. for what is my hope , or joy , or crown of rejoycing ? are not even yee in the presence of our lord iesus christ at his coming ? accept it therefore , and testifie your acceptance by reading of it , and much more by a conscionable performance of the directions contained in it . i think they will carry their own evidence with them , that they are all agreeable to the word of god : for i have not made it my business to mint new notions , but to press upon you old truths , and known duties . i have drawm them up in a plain and familiar stile and method , studying rather to be profitable , than accurate ; they are of daily use to an holy life , & therefore i hope you will daily peruse them . they are of general use to all sorts of christians , at all times , in their several places , callings , conditions and relations , and therefore i hope you will give the more diligent heed to them . such whose callings and businesses will scarce afford them leisure on the week-daies to look into such treatises as this , i do earnestly intreat them , that at least on the lord-daies , after the performance of the publick duties of piety in the congregation , and of private in their families , they would spend some time in reading a part of this book with their family . and the lord make it abundantly useful and profitable unto you . yea the god of peace that brought again from the dead our lord iesus , that great shepherd of the sheep , through the blood of the everlasting covenant , make you perfect in every good work , to do his will , working in you that which is well-pleasing in his sight , through iesus christ , to whom be glory for ever and ever , amen . sepulchres , london . decemb. 20. 1660. your affectionate , though most unworthy minister , tho. gouge . a table of the particular points contained in this treatise . chap. 1. sheweth how to begin the day with god. chap. 2. of secret prayer in the morning . chap. 3 of ejaculatory prayers . 4 of reading the scriptures in private . 5 of christian watchfulnesse over our thoughts . 6 of watchfulnesse over our words . 7 of watchfulnesse over our actions . 8 of watchfulnesse against sin. 9 of our behaviour at meals . 10 of sports and recreations , & directions concerning the same . 11 of the duties of our callings . 12 of our behaviour in secret , and directions concerning divine meditation . 13 of our behaviour both in good and bad company . 14 directions to the rich , how to improve their wealth , to the glory of god , and the good of their own souls . 15 directions to the poor , shewing how to carry themselves christian like , in their low and mean estate . 16 of christian-like carriage under reproaches . 17 of our carriage under crosses and afflictions . 18 of dying well . 19 directions to such as visit the sick . 20 directions how to cloze the day with god. 21 of the morality of the sabbath , with directions how to sanctify the same . 23 of the sacrament of the lords supper , with directions for the worthy receiving thereof . 23 of the common mutual duties betwixt husband and wife . 24 of husbands duties to their wives . 25 of the duties of wives to their husbands . 26 of the duties of parents to their children . 27 of the duties of children to their parents . 28 of the duties of masters to their servants . 29 of the duties of servants to their masters . 30 of resting upon iesus christ alone for life and salvation . christian directions , shewing how to walk with god all the day long . chap. i. how to begin the day with god. i. at thy first awaking in the morning , consecrate unto god the freshest of thy thoughts by lifting up thine heart to him in praises and thanksgivings for that comfortable rest and refreshment hee hath vouchsafed unto thee the night past . for had not the lord been the more gracious unto thee , thou mightest have slept the sleep of death , yea , thou mightest have awaked with hell flames about thine ea●s : what cause therefore hast thou to blesse god , as for the mercies of the night , so for the renewing of his mercies with the day ? and then heartily beg of god his direction , assistance , and blessing upon thy lawfull pains and endeavours that day . ii. having thus consecrated thy first awaking unto god , by blessing him for the mercies of the night , and for adding another day to thy life , then steep thy thoughts in a serious meditation of god , and of some or other of his glorious attributes , as 1 of the infinite purity of god , who is of purer eyes than to behold iniquity , i. e. with the least approbation ; but hates all sin with a perfect hatred , as being contrary to his nature . a serious consideration whereof would , through gods blessing , prove very effectual for the suppressing of those impure thoughts which are apt to arise from thy corrupt heart . 2 of the almighty power of god , whereby he is able to strengthen thee in all thy weaknesses , to support thee under all thy trials and temptations , to supply all thy wants , to deliver thee out of all thy dangers , to carry thee through all thy undertakings . in which respect the apostle calleth gods power , a mighty power , and an exceeding-greatnesse of power , ephes. 1. 19. a serious consideration whereof , cannot but stir thee up , as to flie unto god by prayer in all thy wants , straights ▪ and dangers , so to cast thy self upon him and his mighty power , to rest and rely upon him for seasonable help , succour , and deliverance , who never faileth those who put their trust in him . 3 of the omnipresence of god , of his continual presence about thee , and with thee , wheresoever thou art , and whatsoever thou doest . for hee is about thy bed and thy path , and taketh notice of all thy actions , and when no man seeth thee , yet hee seeth thee before whose tribunal thou must one day stand to give an account of all thy actions . surely it would be a special preservative against sin , and a singular means to make thee watchful over all thy waies and actions , if thou didst seriously consider gods all-seeing presence about thee . 4 of the omnisciency of god , his knowing of all things , even the secret thoughts of thine heart , and the inward inten●ions of thy mind , before whom all things are naked and unbowelled , as the apostle speaketh . not an ambitions , worldly , lustful thought in thine heart , but god is privy to it . and as the wise man speaketh , hee will bring every secret thing into judgement . this , if it were seriously considered , how would it make thee watchful over thy very heart ? and careful to suppress all wicked , lustful thoughts at their first rising ? and to keep thee upright and sincere in what thou doest , especially in the duties of gods worship and service , as knowing there is no dissembling before god. iii. call to minde what sin it is whereunto thou findest thy self most propense , and with which thou art oftenest and easiliest overcome , as having least power to resist it ; and every morning furnish thy self with the strongest arguments thou canst against it , and then bring up thine heart to a firm resolution , as against that sin , so against the occasions and allurements thereunto . for it is not possible for thee to forbear any sin , to which thou hast a natural propensity , unless thou shun all the occasions and alluremen●s thereunto . iv. every morning exercise thy faith in jesus christ , and thereby draw forth of his fulness grace sufficient for the day , and the duties thereof . to this end 1 meditate of that fulness which is in jesus christ , for the thorow supply of all thy wants , needs , and necessities , as the apostle expresseth in col. 1. 19. it pleased the father , that in christ should all fulness dwell ; fulness of power , to strengthen us in all our weaknesses ; fulness of wisdome , to direct us in all our doubts ; yea , fulness of spirit , for the supply of his members with all needful , necessary graces . 2 beleeve that christ is thus filled for the good of his church and members , that hee may communicate unto them of his fulness grace sufficient for the discharge of the duties both of their general and particular callings . for in christ there is not onely a fulness of abundance , in regard whereof hee is sufficiently full in himself , but also a fulness of redundance , an overflowing fulness for the supply of all his members . in which respect wee are said iohn 1. 16. of his fulness to receive grace for grace , or , grace upon grace , one grace of the spirit heaped upon another . 3 cast thy self upon christ and his fulness , resting and relying thereupon for supply of all thy wants , for strength to carry thee thorow all the duties both of thy general and particular calling ; for by resting and relying upon the fulness that is in jesus christ , thou wilt draw forth thereof for thy comfort and support , and so make it thine own . v. as thou art rising out of thy bed , take all occasions of holy and heavenly meditations , to give you some hints . 1 when thou seest the nakedness of thy body , let that minde thee of thy sin , which caused thee first to be ashamed of it ; for our first parents before they had sinned , were not ashamed of their nakedness , as you have it , gen. 2. 25. they were both naked , the man and his wife , and were not ashamed , not because they did not know themselves to bee naked , but because there was in their nakedness nothing to be ashamed of , their bodies being more comely than any apparel could make them ; but after our first parents had sinned , then were they ashamed of their nakedness . and how should the consideration thereof stir thee up earnestly to long after the robe of christs righteousness , to be cloathed therewith , which will make thee lovely and amiable in the sight of god ? 2 let thy rising out of thy bed , minde thee , as of a resurrection from the death of sin , unto the life of grace here : so likewise of the resurrection of thy body out of the grave unto eternal life at the last day , when thou and every one of us must appear before the great judge , to give an account of whatsoever wee have done here . 3 let the light of the day minde thee of jesus christ , who is often in scripture termed light , yea the true light. 4 when thou art putting on thine apparel , let out thine heart in a serious meditation of the robe of christs righteousness , which alone can make thee amiable in the sight of god ; and by faith apply christ and his righteousness unto thy self , resting , and relying thereupon for the pardon and forgiveness of thy sins here , and for eternal salvation hereafter . having thus shewed thee how to begin the day with god , i shall adde a few motives to quicken thee up to a conscionable use of these fore-mentioned directions . 1 this will be a special means to keep out worldly , wanton , and impure thoughts out of thine heart , so that either they will not dare to come in , or shall the easier be kept out . 2 hereby thine heart will be exceedingly fenced and guarded against all the suggestions of sathan : for the heart being first possessed with the thoughts of god , it will keep out the suggestions of sathan , who otherwise will not bee wanting to cast his hellish fire-brands into thy soul. 3 good and holy thoughts first let into the heart of a christian in the morning , will keep it in the better tune all the day after ; so that the heart seasoned with heavenly meditations , or spiritual matter in the morning , will be the more savoury and spiritual all the day after . for the heart retains all the day a tincture of its first thoughts in the morning . as a vessel retains the favour of the liquor first put into it . obj. happily some will object , that to put in practice these rules and directions will take up too much time , even more than their callings and imployments will afford . ans. 1. true it is , some mens callings and imployments doe not afford them so much time , as others doe , yet there is none but may find some time for spiritual and heavenly meditations , if it be but in their rising out of their beds , and putting on their cloaths . 2 if thou hast not time to put in practice all these directions , at least thou maist goe over some or other of them ; yea i shall give thee this as my special advice , if thou art straightned in time , rather to fix upon one or two at one time , then in an overly and perfunctory manner to ramble over them all every morning . thus much of morning meditation . chap. ii. of secret prayer in the morning . so soon as thou art up , goe into thy closet , or into some private place , and there offer up unto god a morning sacrifice of prayer and thanksgiving , let any thing be omitted rather than that ; if thy business be urgent and great , rise the sooner , dare not to attempt any thing , till thou hast commended thy self , and thine affairs unto god by prayer ; if thou take any little liberty to omit this duty , the devil will so work upon thee , that by little and little thou wilt wax weary of it , if gods grace bee not the more powerful in thee . and truly the morning is the fittest time for this duty of secret prayer , men being then freshest and freest from worldly businesses and distractions . wee have a saying amongst us , that the morning is a friend to the muses , as being the best time for study . i am sure it is as true , that the morning is a friend to the graces , as being the best time for any holy service . for reason and experience doe teach us , that in the morning our memories and senses are the quickest , and all the faculties of our souls at their best , having recovered fresh strength through the sweet sleep , and comfortable rest we had the night past ; and in the morning the sooner the better , for if thou shalt enter upon any worldly business , or discourse , before thou hast offered up thy morning sacrifice , thou shalt find it much harder to keep the world out of thine head , and thine heart close unto the duty . but if some extraordinary business have occasioned thee to delay it , doe not thereupon wholly omit it , but be careful to take the first opportunity of retiring into thy closet , there to offer up thy morning sacrifice unto god. thus duty of secret prayer is expresly commanded , and the practice of it , especially in the morning , wee find also very much commended to us in the world of god. first , the duty it self is expresly commanded by our lord and saviour , when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret , and thy father which seeth in secret shall reward thee openly . here you see is a positive command for the practice of secret prayer , enter into thy closet , or into some private place , and having shut the door , pray . secondly , the morning is commended to us for the choysest time of practising this duty , 1 by the example of christ , 2 by the practice of the faithful . 1 by the example of christ himself , of whom it is recorded by saint mark , that he rose early in the morning a great while before day , and went out into a solitary place , and there prayed . his rising betimes shewed his earnest desire , and diligent care in the performance of this duty , for when wee have a good mind to do a thing , wee use to rise betimes and go about it . 2 for the practice of the saints of god herein , the scripture is very plentiful . it is recorded of iob , that hee rose early in the morning , and offered burnt offerings before the lord. hee did not onely rise in the morning , but early in the morning , giving unto god the first fruits of the day . and davids morning devotions are often expressed in the book of psalms ; as , my voice shalt thou hear in the morning , o lord , in the morning will i direct my prayer unto thee , and will look up . and again , o god thou art my god , early will i seek thee . and it is recorded of daniel , that three times a day hee kneeled upon his knees , and prayed , and gave thanks , viz. in the morning , before hee entred upon any business ; at noon , before hee went to his dinner ; and in the evening , before hee went to bed . and that this was his usual practice appears from the following expression , viz. as hee did aforetime , i. e. hee prayed three times a day , as hee was formerly accustomed to do . for the more profitable pressing of this duty of secret prayer , 1 i shall give you some motives to quicken you up to a conscionable performance thereof . 2 answer some objections . 3 give you some directions for the right manner of performing it . the motives may bee drawn to three heads . 1 the excellency . 2 the necessity . 3 the utility thereof . i. the excellency of secret prayer appears in two particulars . 1 in that it increaseth our communion and fellowship with god , bringing us into a familiar acquaintance with him . as the converses of a christian soul with god in secret prayer are sweet ; so oh how sweet are the discoveries that the lord often makes of himself to the soul of a christian in his secret prayers ? when daniel was praying alone in secret , it was said unto him , thou art greatly beloved . 2 the excellency of secret prayer appears , in that it procures a comfort and sweetness upon those mercies which it obtaineth : for this is an experimental truth , that those mercies which are given in as answers and returns to our prayers , are the sweetest and most comfortable . and certainly this is one reason , why many finde so little comfort in their yoak-fellows , in their children , in their estate , and the like , they did not seek them of god by secret prayer , and so did not receive them as answers to their prayers , but only from an hand of common providence , without any seeking of theirs . ii. the necessity of secret prayer , especially in the morning , appeareth . 1 in that without it wee cannot with any confidence expect gods blessing upon our pains and indeavours ; for , as the psalmist speaketh , except the lord build the house , they labour in vain that build it . so except the lord bless our pains and indeavours , it is in vain to rise● up early , to sit up late , and to eat the bread of sorrow ; and prayer is the means god hath sanctified for the obtaining his blessing . 2 in regard of manifold casualties whereunto we are subject ; for death lieth every where in wait for us , so that wee go every moment in danger of our lives : if wee walk in the streets , so many tiles on the house top , so many deaths hang over our heads : if wee walk in the fields , so many beasts as wee meet withall , so many enemies to indanger our lives . yea , how many have risen well in the morning , who have been found dead before the evening ? and what hath befallen one may befall another . and how sad a thing will it be to be arrested by death , and called to the bar of gods judgement , to plead guilty or not guilty , before we have 〈◊〉 our selves at the throne of grace , to sue forth our pardon . iii. a third motive may bee taken from the utility of this duty ; and indeed manifold are the benefits which usually follow and accompany the same . as , 1 it is the proper means appointed by god himself , for the obtaining of all sorts of good things at his hands ; and therefore where this duty is enjoyned , we very often finde it attended with very excellent promises annexed , to encourage us with faith and confidence to call upon him ; as , ask , and it shall be given you ; seek , and yee shall finde ; knock , and it shall be opened unto you . &c. 2 by accustoming our selves to pray in our closets , or private chambers , we shall be the better fitted to pray in the presence of others . and such as are parents , and masters of families will bee thereby enabled to pray with their families ; for certainly one special reason why many parents and masters of families doe neglect that necessary duty of praying with their families , is , their not accustoming themselves to pray in secret morning and evening . what david said of saul's armour , i cannot goe therein , for i never proved it . the like may some say of prayer , i cannot goe thereto , for i never used it . the accustoming ourselves to pray alone in secret , will fit us to pray in the presence of others . having given you some motives to quicken you up to a conscionable performance of secret prayer , and that especially in the morning . i shall answer an objection or two . obj. 1. some are apt to object their little leasure , and great imployment , to excuse themselves from offering up their morning sacrifice unto god ? answ. 1. the greater your imployments are , the more need you have to offer up your morning sacrifice unto god , thereby to seek his assistance , and blessing upon your pains and endeavours , it being the ordinance he hath sanctified for that very end . time spent in prayer will bee no hinderance , but rather a furtherance of our worldly businesses and imployments ; this will oyl the wheels for any work , making it more easie ; yea and sanctifie all the things we take in hand , making them successful unto us ; for those works which are sanctified by prayer doe usually speed best . obj. 2. some object their great inability to pr●●●●hey know not how to pray , not having the spirit of prayer ? ans. 1. let such bewayl this their sad condition , and mourn under the sense of it , remembring what our saviour saith , blessed are they that mourn , for they shall be comforted . 2 goe unto christ , and say unto him as the disciples did , lord teach me to pray ; with an acknowledgement of thine own inability , beg the assistance of gods spirit , and say , lord , thou hast promised thy spirit to help the infirmities of thy servants , o make good this thy gracious promise to me thy poor , weak and unworthy servant , let me feel and finde the assistance of thy spirit strengthening my weakness , and enabling me to pour out my soul before thee in some acceptable manner . 3 call to mind thy sins , with the aggravations of them , and withall consider thy spiritual wants , and then put thy self upon the duty of prayer ; confess thy sins unto god , with all the aggravations thereof , as well as thou canst , begge the pardon of them , and be earnest with god for such graces as thou standest in most need of . by using and exercising that small ability to pray that thou hast , thou shalt increase it , and grow more able to doe it with comfort . 4 know this , that a man may pray most effectually , and acceptably , even when he cannot express himself in any apt words ; for the work of the spirit in prayer consisteth not so much in the expression of the tongue , as in the affection of the heart , wherein the very life and soul of prayer doth consist . having answered the fore-mentioned objections , i shall now give you some directions for the right manner of performing this duty of prayer , so as it may be acceptable and pleasing unto god. to this end , 1 some things are required before prayer . 2 some things in prayer . 3 some things after prayer . 1 before prayer there is required preparation ; which consisteth in two things . 1 in a serious meditation of the infinite majesty and glory of god on the one part , and of thine own vileness and unworthiness on the other . 2 in a sequestration of thy thoughts from earthly affairs , and worldly businesses . for thy better help thereunto observe these rules . 1 when thou art going to prayer , renew thy resolution against wandring thoughts , saying with thy self , i have lost many a prayer through the distractions of my thoughts , and wandrings of my mind after worldly matters therein , and i am in danger to lose this prayer also , if i be not the more watchful over my self : therefore i doe now resolve , with the assistance of gods grace , to be more watchful over my thoughts , to keep my heart close unto the duty i am going about , and not to suffer my mind to wander after other matters , as formerly it hath done ; if thou wouldst make trial hereof , thou wouldst find there is great power in such a resolution , when it is fresh upon thy heart , and spirit . 2 beg of god , that he would by the assistance of his holy spirit restrain all vain and wandring imaginations . 3 vse thy voyce in prayer so often as conveniently thou maist , provided it be not for oftentation to bee heard of others , which thou wilt finde very effectual , as for the intention of thine affections , by raising them to an higher pitch ; so for the attention of thy mind , in keeping it from wandring and roving after worldly thoughts and imaginations . 4 but if notwithstanding thou findest , that in praying thy mind and heart hath been sometimes taken up , and possessed with worldly thoughts and distractions , it will be a good course , in thy private prayers , to repeat that again which so coldly and carelesly passed from thee , labouring in thy repetition to repel all wandring thoughts , and to pour forth those petitions again after a more hearty manner ; for , by imposing this task upon thy self , thou wilt become more wary and watchful over thy thoughts , lest otherwise thou be enforced to continue long at that exercise , unto which , through the depravation of thy nature , thou art so backward and averse . ii. as preparation is necessary before prayer , so in prayer divers things are required ; as , 1 faith ; prayer must be made in faith ; which our savior plainly expresseth , where he saith , whatsoever things yee desire , when yee pray , beleeve that yee receive them , and yee shall have them . beleeve , that as god is able , so willing to grant whatsoever thou prayest for , so far forth as in his wisdome he seeth it to be good for thee . 2 fervency , that thou pour out thine heart and soul unto god , with great ardency and earnestness of affection . for , the apostle iames telleth us , that the effectual fervent prayer of a righteous man availeth much ; so that it is the fervent prayer only that is effectual . and without doubt this is one special reason why our prayers are so seldom answered , namely , because they are performed with such deadness of heart , and dulness of spirit , for the luke-warm prayer is cooled and frozen before it can ascend up to heaven . as therefore thou desirest to have thy prayers effectual , let them be fervent , and so thou shalt not need to doubt of a gracious and happy issue . i grant , thou canst not always have a like fervency , yet thou must always strive against deadness of heart , and dulness of spirit ; for god regards the manner of our actions as much as the matter , how we pray , as well as what we pray for . iii. the duties required after prayer are these . 1 diligently to look after thy prayers , observing what answer and return the lord giveth thereunto . thus did david and habakkuk ; for hereby thou shalt bee the better fitted for thankfulness , being furnished with more abundant matter of praise : and also bee the more provoked and stirred up thereunto . 2 look back and consider the manifold weaknesses , infirmities , and imperfections which have passed from thee in thy praying , how dead and dull thine heart was , and how distracted thy thoughts were therein , and let the apprehension thereof prevail with thee , as to disclaim all thine own righteousness as filthy raggs , so to drive thee unto christ , to roul thy self upon him , resting upon his perfect righteousness alone for life and for salvation . as this is one chief end why god suffers corruption to remain in his children , even after their regeneration , and to have an influence into all their holy services ; so it is the use which wee should make thereof : and therefore so often as thou findest thine heart dead and dull , and thy mind distracted with worldly thoughts in prayer , say with thy self , lord , what need have i of a saviour ? i see thou mayest condemn mee for my most holy services , and therefore i go wholly out of my self unto iesus christ , resting upon his perfect righteousness , and all-sufficient merits , for life and for salvation . chap. iii. of ejaculatory prayers . besides thy solemn morning prayer , it will bee good to send up ejaculatory prayers , and praises unto god , and that frequently upon all occasions . by ejaculatory prayers and praises , i mean , the sudden lifting up of the heart unto god upon some present occasion , either in way of petition , or thanksgiving . which kinde of prayers wee finde commanded under those general precepts of praying alwaies , and praying without ceasing ; the meaning whereof is not that thou shouldest wholly and only attend on prayer , so as to neglect the word , and other duties of piety , or the ordinary works of thy calling : but that besides thine ordinary and set times of prayer , thou shouldest alwaies have a praying frame of spirit , bee ready upon all occasions to lift up thine heart unto god in some short ejaculations . for the more profitable pressing of this kinde of prayer , i shall 1 give thee some motives to quicken thee up to a frequent performance thereof . 2 add some cautio●● ▪ the motives may bee drawn to three heads . 1 the excellency . 2 the necessity . 3 the utility of this kinde of prayer . i. the excellency of ejaculatory prayer appeareth , in that at all times , and in all places , even in our converses with men , wee may thereby converse with god , and injoy an holy familiarity with him , and yet others in our company take no notice thereof . and when we are about the works of our calling , we may without any hinderance thereof , lift up our hearts to god in some short ejaculatory prayer , for his assistance and blessing , which , though they are but as parentheses in our worldly imployments , yet will prove very advantagious to us therein . ii. another motive may bee taken from the necessity of these ejaculatory prayers , and that 1 in regard of the sudden dangers and plunges whereunto the people of god are many times brought , which will not afford time for continued prayer . 2 in regard of the manifold slips and infirmities of the people of god , which put them upon praying for the pardon and forgiveness of them . 3 in regard of the manifold mercies , blessings , and deliverances , which unexpectedly thou receivest from god , there is frequent occasion of ejaculatory prayers and thanksgivings unto him . iii. a third motive may bee taken from the utility of those ejaculatory prayers , which appeareth 1 from gods gracious acceptation and remuneration of the same ▪ whereof the scripture giveth abundant instances and examples ; as of davids ejaculatory prayer against achitophel , that god would turn his counsel into foolishness , was graciously accep●ed and granted in defeating the same . the like wee read of nehemiah's ejaculatory prayer unto god , to incline the heart of the king to grant his request , which was graciously heard and answered . so also the poor penitent theef's ejaculatory prayer unto christ , lord remember mee when thou comest into thy kingdome . holy ejaculations are the spiritual breathings of a gracious heart , which as they are very pleasing unto god , so exceedingly advantagious unto christians ; for though they are very short and sudden , yet seldome do they return empty . 2 these ejaculatory prayers are a special means for the improving of every opportunity and occurrence of providence to thy spiritual advantage . herein bee careful to observe these two cautions . 1 content not thy self with these ejaculatory prayers and praises , as if they were sufficient at thy lying down , and rising up , and that thou needest not to trouble thy self with any longer prayers . oh let not thy ejaculatory prayers justle out either thy closet or family prayers ; but as god in his word requireth the one as well as the other , do thou make conscience of every one of them in their time and place . 2 beware of formal and prophane ejaculations , which come from the lip , but not from the heart ; as good lord , and good god , or , the lord bless mee , and lord have mercy upon mee , with such like , which can bee no better than a taking of the name of god in vain , in that they are uttered customarily in a way of form , meerly from the teeth outward , for which , without true and unfeigned repentance , god will not hold thee guiltless . chap. iv. of reading the scriptures in private . another duty to be performed alone , is reading of the scriptures ▪ and indeed the word and prayer should go hand in hand together , as the christians daily exercise , for every thing is sanctif●ed by the word of god and prayer . appoint therefore some set time in every day for the reading of the word ; the morning is the freest , when our spirits and wits are freshest . by reading three chapters a day , the whole bible may bee read over in a year . but i would not so strictly tye any to this , as still to go on in reading some part of the scriptures every day . and if extraordinary occasion hinder thine ordinary task , double it another time ; for by the holy scriptures onely wee may attain to the knowledge of the whole will of god. for the more profitable pressing this duty , i shall 1 give you some rules and directions to bee observed , 1 before the reading of the scriptures . 2 in reading of the scriptures . 3 after the reading of them . 2 give you some motives to quicken you to a frequent reading of them . i. the rules and directions to be observed before reading are these . 1 go about it with all holy reverence , as in the sight and presence of god , beleeving it to bee the word of god written by holy men , as they were moved and inspired by the holy ghost , as the apostle peter expresseth it ; when therefore thou settest thy self to read the word , say to thy self . i will hearken what the lord will speak unto mee therein . 2 lift up thine heart in prayer unto god , as for the spirit of illumination , to open the eyes of thine understanding , that thou mayest rightly conceive his word : so for wisdome to apply , memory to retain , faith to beleeve , and grace to practise what thou shalt read . ii. the rules and directions to bee observed in reading of the word , are these , 1 read the holy lives and actions of gods children , not onely as matters of history , but as patterns of imitation : for , for this end are they recorded unto us , as st. paul testifieth , whatsoever things were written aforetime , were written for our learning . 2 in reading the promises and threatnings , the exhortations and admonitions , and other parts of the scripture , so apply them to thy self , as if god by name had delivered the same unto thee ; whereby the word will become very profitable unto thee : for thus will promises to others incourage thee , threatnings against others restrain thee from sin , exhortations to others stir thee up to thy duty , and admonitions to others make thee wary ; yea thus , whatsoever things were written aforetime , will prove good instructions unto thee . iii. rules to bee observed after the reading of the word . 1 seriously meditate of what thou hast read , that so thou mayest the better remember and understand the same . 2 labour to work something of that thou hast read upon thine heart , and give not over till thou findest the affections of thy soul warmed thereby . to quicken you up to a frequent reading of the scriptures , consider these two motives . 1 the first may be taken from those treasures that are contained therein , such treasures as men never heard of . the subject matter of the word , are such mysteries as were hidden in god , and by his spirit revealed unto men . all the abstruse learning , and mysteries of other books and writings , are but straw and stubble , yea dross and dung in comparison of the precious pearls in this . 2 another motive may bee taken from the many sweet and precious promises which are scattered up and down in the word . for as there is not a condition into which a childe of god can fall , but there is a direction and rule in the word , in some measure suitable thereunto : so there is not an affliction into which a childe of god can fall , but there is a promise in the word in some measure suitable thereunto . chap. v. of christian watchfulness over our thoughts . do not think , that having saluted god by prayer , and reading his word in the morning , thou mayest take thy leave of him all the day after . but second thy praye●s and reading with christian watchfulness , which is a duty incumbent upon all , being much pressed upon us in scripture . for the profitable handling whereof , i shall shew you 1 the nature of christian watchfulness . 2 the extent thereof , or the particulars wherein we are to manifest the same . i. for the nature of christian watchfulness ; it is an heedful observation of our selves in all things , and a diligent circumspection over all our waies , courses , and actions , that wee may not displease god in any thing , but rather please him in all things . ii. for the extent of this duty , the apostle sets it down in general terms , watch thou in all things , which i shall branch into several particulars . 1 over thy thoughts , words and actions . 2 against sin in general , and the several kinds thereof . 1 thou must be watchful over thy thoughts , that vain thoughts may not lodge in thine heart . for the profitable pressing of this , i shall 1 give you some motives to quicken you up thereunto . 2 some directions and helps thereunto . i. for motives , first consider , that vain and evil thoughts , though they break not forth into acts , yet are they actual sins ; for thoughts , though they are inward , yet are they the acts of the soul , and in that they are evil , they are sinful . 2 evil thoughts are not onely sinful in themselves , but they are likewise the cause of all sins , the plotters of all treasons against god , the panders of all other lusts ; so much the apostle iames expresseth , when lust hath conceived , it bringeth forth sin ; lustful thoughts being conceived in the heart , they soon bring forth sin , breaking forth into acts of filthiness and uncleanness . 3 consider , that by our thoughts especially , will the lord judge us at the last day , when hee will make manifest the counsel of the heart , as the apostle expresseth it . and rom. 2. 16. god hath appointed a day wherein he will judge the secrets of men by iesus christ. then the swarms of our vain and evil thoughts shall be discovered , and laid open , to our eternal shame , before god , angels , and men , without true and unfeigned repentance . 4 evil and vain thoughts without true and unfeigned repentance , will sink our souls to hell ; such of you therefore as make no conscience of your thoughts , but delight your selves in vain and wicked thoughts , in lustful and unclean thoughts , and that impenitently , how can you escape the vengeance of hell ? i deny not but the best men , through the remainder of corruption in them , are subject to vain and wicked thoughts ; but these are their grief and their burden against which they strive , and for which they earnestly begge pardon , and therefore shall not bee said to their condemnation . the helps and directions are these . 1 consider , that the lord doth as strictly observe all inward sinful thoughts , as he doth the outward acts of sin ; hee is omniscient , and knoweth all things , yea he is the trier and searcher of our hearts , and so is privy to every vain and wicked , to every wanton and lustful thought in our hearts ; so that howsoever men discern not our thoughts , yet god doth . 2 make not too much of those vain and wicked thoughts which doe either arise from thine own corrupt heart , or are cast in by satan ; i mean , thou must not revolve them in thy mind , by musing and meditating on them with any delight ; for if so , thou art in danger to be ensnared by them . 3 with detestation speedily reject , and cast all vain and wicked thoughts out of thine heart ; as in thy judgement thou canst not but condemn them as base and wicked , so in thy affections abhor and defest them , yea reject and cast them away as abominable . 4 so soon as any vain or wicked thoughts begin to arise in thine heart , fix thy meditation upon good thoughts , and upon such especially as are contrary thereunto . thus when vain thoughts begin to arise in thine heart , strive to put them out , by fixing thy meditation upon some serious matter ; when earthly , worldly thoughts begin to arise in thine heart , fix thy meditation upon some spiritual and heavenly thoughts ; when any lustful and impure thoughts begin to arise in thine heart , fix thy meditation upon some holy and good thoughts , think of the excellency and necessitie of holiness , without which no man shall see the lord. 5 humble thy self for all thy sinful and vain thoughts , of what sort or kind soever . for know assuredly , that unless thou humble thy self for thy sinful and vain thoughts , thou shalt bee called to an account for them at the day of judgement , when the lord will bring to light the hidden things of darkness , and will make manifest the counsels of the heart . 6 and that which sanctifies all other means , is earnest and hearty prayer unto god that he would be pleased , as to suppress and keep down all vain , wicked , wanton thoughts from rising in thy heart , so that he would rebuke satan , and restrain his malice , that he may not cast his hellish thoughts into thine heart ; or at least , that he would enable thee to quench them at their first entrance . this course did the apostle pau● take in the like case , as we read in 2 cor. 12. 7 , 8. chap. vi. of watchfulness over our words . as thou must be watchful over thy thoughts , so likewise over thy words , according to the counsel of the prophet david keep thy tongue from evil , and thy lips from speaking gu●●e . for the profitable handling of this part of christian watchfulness , i shall give you , 1 some helps and directions thereunto . 2 some motives to quicken you up to a conscionable use of those helps and directions , the helps and directions are these . i avoyd all corrupt and rotten communication ; which direction the apostle paul giveth , let no corrupt communication proceed out of your mouth . the corrupt speeches we ought carefully to avoyd are of several sorts , which may be reduced to these heads . 1 such as tend to the dishonour of god. 2 such as tend to mans disgrace and hurt . those which tend to gods dishonour are especially these . i , unlawful swearing , which is in three respects especially . 1 when men swear falsly , or as wee speak , forswear themselves . 2 when they swear impiously . 3 when they swear rashly . 1 they who swear falsly , whom we call perjured persons , are such as confirm any thing by oath against their knowledge , or swear to doe a thing which they intend not ; or intending at first to doe it , yet afterwards are careless and negligent in the performance of it . these false swearers doe not only sin themselves , but as much as in them is , bring god in compass of their sin , and make him partaker thereof ; he is made a witness , and an approver of a lye , and therein made like unto the devil , who is the father of lies , which is a most abominable dishonour done to the holy name of god. 2 to swear impiously , is an unlawful oath , either in regard of the matter , or of the form . an impious oath in respect of the matter , is by oath to bind a mans self to doe some wicked thing , as those iews who bound themselves with an oath to kill paul ; and iezabel , who took an oath to slay elijah . this kind of oath maketh god a patron , and approver of wickedness . an impious oath in respect of the form of it , is , when we swear by other things besides gods holy name , as by any creature , as ioseph by the life of pharaoh . 3 to swear ra●hly is to swear lightly , and frequently , in our familiar talk and discourse ; this , though it be a common and ordinary sin , indeed too too common and ordinary , yet it is a most grievous sin , and a sin that crieth loud in the ears of god for vengeance . the hainousness of this sin appeareth , 1 in that gods name is thereby taken in vain , which is a direct breach of the third commandement , for that forbiddeth us to take the name of god in vain . now then is gods name taken in vain , when needlesly , without any just cause , it is used by any , against which there is a judgement threatned in the next words , the lord will not hold him guiltless ; i. e. hee shall not goe unpunished . 2 swearing in our ordinary discourse is the very livery of the devil , and badge of prophaneness , which the wise man hinteth unto us , eccles. 9. 2. where , as he maketh it a sure sign of a godly man , to fear an oath , so of a wicked and prophane person , not to fear an oath , but to make no conscience of it . and truly , ordinary swearing may well be a badge and note of a prophane person , for such an one will make little or no conscience of any sin , who maketh no conscience of this sin of swearing , which is so vain and unprofitable a sin : for the excuse whereof the swearer cannot plead any outward good , neither profit , as the covetous worldling ; nor honour and preferment , as the ambitious person ; nor pleasure , as the voluptuous ; and therefore wee may well conclude , that he who makes no conscience of swearing , will make little conscience of any other sin ; for hee that will sin for nothing , as the swearer doth , certainly will sin for something . nay , what sin will not he commit for profit , pleasure , or preferment , who sticks not to prophane the holy name of god for nothing ? our blessed saviour speaking of this sin , saith expresly , it cometh of evil , meaning the devil , let your communication be yea , yea , nay , nay , for whatsoever is more than these cometh of evil ; i. e. that evil one the devil , who is the author of all vain oathes . which me thinks should be a powerful argument to prevail with men , to avoyd in their ordinary communication all vain oathes , yea and needless protestations , considering they come from the devil , who is the school-master that teacheth men to use them , and therefore by a frequent use of them , they shew themselves to be the scholars , if not the children , of the devil . ii. another kind of corrupt speech is , when gods holy titles are upon every light occasion used , and so plainly abused ; as when any thing suddenly happens out , then we presently say , o lord , o god , o iesus . again , when we would have any thing , then we are apt to say , for gods sake doe this , for christs sake doe that , and yet with no reverence doe wee think of god , or of jesus , if we think of them at all ; for commonly it is but a phrase of course . to say the least of this , it is a direct taking of gods name in vain , and so maketh us liable to that curse , god will not hold him guiltless , that taketh his name in vain . these are some of those corrupt words and speeches which tend to the dishonour of god. come we now to such as tend to mans disgrace , or hurt ; and they are such as are against our selves directly , or against others . the corrupt speeches that are against our selves are imprecations . it is usual with many , by imprecating some mischief against themselves , to confirm their speeches ; methinks such should be afraid lest god in judgement should hear them , and justly cause the vengeance they call for , to fall upon themselves ; let such remember the iewes , who cried out , his bloud be upon us , and our children , and from that day to this hath it lain heavily upon them . of corrupt speeches against others , there are many kinds ; as , 1 imprecations , for it is usual , if not much more usual , to make fearful imprecations against others , as well as against our selves , which as they are corrupt speeches , so are they ill-beseeming christians . 2 unclean and unchaste● speeches are another kind of corrupt communication . some mens mouthes are always full of them ; which plainly sheweth the pollution of their hearts , and how their minds are wholly set on lust . 3 idle and vain discourses wh●ch tend to no good , are another kind of corrupt speeches ; as old wives fables , talking of matters not belonging to us , pratling of any thing that comes into ones head . our saviour saith , that every idle word that men shall speak , ●hey shall give acco●nt thereof ●in the day of iudgement . here our saviour sheweth that at the day of judgement we must give an account , not only for filthy , unclean , and unchast speeches , but likewise for idle words , yea for every idle word ; and therefore how doth it concern us to bee watchful over our selves , as against all filthy and unclean speeches , so likewise against all idle words ? these are the kinds of corrupt speeches , and communication , which we ought the more carefully to avoyd , in regard of the hainousness thereof . ii. accustome your selves to holy con●●rences , and good communication ; it is not sufficient to abstain from corrupt communication , except you accustome your selves to good communication ; for it is good and gracious speech which commendeth a good and a sound heart , even as its good fruit which commends a good tree . iii. in all your conferences , forbear to speak evil of others ; this direction the apostle iames giveth , speak not , saith he , ev●l one of another ; the word in the original properly signifieth , a speaking one against another , and forbids all manner of words tending to the disgrace and disparagemen : of your neighbour , whether that you speak be for the matter of it true or false ; for a man may bee said to speak evil of his neighbour two ways , viz. 1 by raising false reports . 2 by a divulging of their secret evils . this god did expresly forbid his own people the jewes , thou shalt not goe up and down as a tale-bearer among the people ; like unto a pedler , which carrieth his pack from house to house , venting here a little , and there a little , until at length he hath uttered all his wares . thus there are too too many who goe up and down , from house to house , uttering slanders and reproaches as wares , which indeed is the devils proper sin , who is stiled , the accuser of his brethren . oh consider , that god will surely recompence this into your bosomes ; for as our saviour speaketh , iudge not , that yee bee not judged , for with what judgement yee judge yee shall be judged ; and with what measure yee mete , it shall be measured to you again . so that thou shalt be sure to find others that will be as ready to judge thee , and to speak evil of thee , as thou hast of thy brother , who will have as little care of thy credit as thou hast had of thy brothers ; so farre shouldst thou be from wronging thy neighbour , by being the author and spreader of evil reports , that thou shouldst not lend thine ear to them that spread them , for thine ears may be as guilty as thy tongue ; therefore such evil speaking should not be heard without some expression of dislike : which would bee a special means for the suppressing of them . iv. be not lavish in your words , but sparing in your speech ; utter not all that you hear , or know . which rule the apostle iames giveth , in chap. 1. 19. let every man , saith he , be swift to hear , but slow to speak . v. be well advised before you speak ; for oftentimes many mens tongues doe over-run , and out-strip their wits . but doe you forethink , whether that you are about to speak be suitable , and seasonable , and let not thy tongue run before thy mind . vi. let your ordinary speech be plain , without oathes and imprecations , yea without all vain asseverations and protestations . this direction our saviour giveth , let your communication bee yea , yea , nay , nay ; i. e. let your ordinary speech be plain , and naked , without any oathes , imprecations , asseverations and protestations . for , whatsoever is more than these , i. e. whatsoever exceedeth a simple affirmation , or negation , cometh of evil ; i. e. of the evil one the devil . vii . in all your conferences speak nothing but the truth ; this direction the apostle giveth , wherefore putting away lying , speak every man truth with his neighbour . though lying be a sin common amongst all sorts of people , not only children , but also grown men and women ▪ as in their ordinary discourse , so especially in their trading , wherein what more ordinary than lying and dissembling , yet is it a most hainous sin , as will appear by due consideration of these particulars . 1 it is a sin against knowledge and conscience ; it cannot be ignorantly committed , for ignorance is against the nature of a lye ; the word in latine to lye , is as much as to speak against ones mind and knowledge . 2 it is most agreeable to the devils nature ; so that a lying spirit is a diabolical spirit , and a lyar carrieth the very image and picture of the devil , who is the father of lyes . 3 it pulleth down gods fearful iudgement and vengeance , and that both temporal in this world and eternal in the world to come ; for proof whereof , observe in general what david saith , psal. 5. 6. god will destroy all that speak lyes . more particularly for temporal judgements in this world , the prophet hosea reckons up this sin amongst those gross sins which caused god to send famine , plague , sword , captivity , and other like judgements on the israelites . for eternal judgements , we find them lik●wise threatned against this sin , as in revel . 21. 27. we find lying reckoned amongst those sins which bar us out of heaven ; and revel . 21. 8. we find it reckoned amongst those sins which thrust us into hell ; but the fearful , and unbeleeving , and murtherers , and whoremongers , and sorcerers , and idolaters , and lyars , shall have their part in the lake wh●ch burneth with fire and brimstone ; here lying is reckoned amongst those sins which thrust us into hell. and wee may further observe amongst what hainous and capital sins lyars are reckoned , even amongst murther●rs , whoremongers , &c. which further shews the hainousness of this sin . viii . pray unto god to sanctifie your speech , and so to direct it by his holy spirit , that it may tend , as to the glory of his name , so to the good both of the speaker and hearer . all our endeavours are nothing without god , and therefore we had need goe unto him by prayer , so to sanctifie our words and speeches , that they may tend to the good of others , and minister grace to the hearers . chap. vii . of watchfulness over our actions . as we must be watchful over our thoughts and words , so likewise over our actions . for the more profitable pressing of this part of christian watchfulness , i shall give you some helps to direct you therein . i. make gods word the rule of all thy actions . this direction the apostle hinteth , in gal. 6. 16. as many as walk according to this rul● , peace be on them , and mercy . where the apostle terms the word of god the rule whereby we must walk , and square all our actions . quest. what is to be done in such cases , wherein we are doubtful , and uncertain of the will and mind of god , and what is most agreeable thereunto ? ans. 1. in doub●ful cases , where the reasons on both sides seem to be equally ballanced , observe which side seems most to tend to the glory of god , the good of thy neighbour , and thine own spiritual welfare , and incline rather thereunto ; and know , that when thou shalt propound these things as thine end , and aym , and make them thy bias , god will then delight to make known his good pleasure to thee . 2 seek advice from others whom thou conceivest to bee godly , and judicious ; and amidst their counsels observe what it is thine own spirit doth best approve of , and most cloze with . 3 prayer being the means sanctified by god for the obtaining of every good thing , bee earnest with god in prayer , that hee would direct thee in the right way and course ; that he would cause thee to hear a voyce behind thee , saying , this is the way , walk in it . 4 having prayed unto god , and commended thy case unto him , hearken and wait for the return of thy prayer , diligently observing to what course thine heart is most inclined after prayer ; and conclude that to be the way he would have thee to walk in . ii. another help and direction is , to propound gods glory as the chief end and aim of all thine actions ; which direction the apostle paul giveth us in express terms , whatsoever yee doe , doe all to the glory of god ; i. e. that god may be thereby glorified . for , 1 without this thy best actions , thy most religious exercises are neither acceptable nor pleasing unto god ; let any action bee in it self never so specious and glorious , yet if gods glory bee not the end of it , there is a woe to such works , instead of an euge , or well done . 2 this puts a value and price upon all our actions , the more they a●m at this end the better they be . as therefore thou desirest to have thine actions and services acceptable and pleasing unto god , let his glory be thy chief and principal aym therein , doing what thou dost in obedience to the command of god , that hee thereby may be glorified . i deny not but other ends may creep into thine heart , and steal into the performance of thy best actions , as thine own profit , applause , and the like ; but know for thy comfort , that the lord looketh more to the general bent of thine heart , and frame of thy spirit , in what thou dost , then upon any particular base and by end , which sometimes creepeth and stealeth into thine heart , and will reckon with thee according to the general purpose and aym of thine heart , and not according to some particular end and aym , which hath crept in unawares through the corruption of thine heart . iii. another help and direction to christian watchfulness over thine actions is , to commend all thine actions and businesses unto god by prayer , not enterprising any thing without seeking direction , assistance , and a blessing from god ; for as the psalmist speaketh , it is vain for you to rise up early , to sit up late , to eat the bread of sorrows , unless the lord put to his helping hand , and come in with a blessing ; which is obtained chiefly by prayer ; farre be it therefore from thee to enterprise any thing without first commending it unto god by prayer ; for questionless one special reason ▪ why many find not that success in their businesses which they desire , is , because they have not first commended them unto god by prayer , they have not sought unto him for his direction , assistance , and blessing . iv. set god always before thee , and ever walk as in his sight and presence ; which direction the lord himself giveth to abraham , for the better ordering of the whole course of his life , saying , walk before me , and be thou perfect ; i. e. walk as in my sight and presence , setting me ever before thee ; which will be a special means to keep and restrain thee from many sins ; this we read kept ioseph from yeelding to the wanton solicitations of his mistris , though he had the opportunity of privacy , how can i , saith he , doe this great wickedness and sin against god ? it was the apprehension of gods ●ll-seeing presence that preserved him from closing with the inordinate affection of his mistris . chap. viii . of watchfulness against sin. as thou must watch over thy thoughts , words , and actions , so likewise against sin. both against sin in general , and likewise against the several kinds of sin. i. first , thou must watch against sin in general , not bearing with thy self in the willing practice of any known sin ; for in vain dost thou expect any true peace in thy soul , so long as thou re●ainest , and favourest any one sin in thy self against thy conscience . for the more profitable pressing of this part of christian watchfulness , i shall give thee some helps to direct thee therein . 1 carefully avoyd all the occasions and means which may allure and draw thee unto sin ; for it is impossible to eschew the one without the other ; it is not possible that he who is inclined to drunkenness should contain himself from it , if he avoyd not the places and company of drunkards ; neither is it possible for him that is wanton and lascivious , to abstain from filthiness and uncleanness , if he frequent unchast company , and pamper himself in gluttony and drunkenness . 2 if thou art assaulted , resist sin in the beginning ; doe not dally with temptations , as the fly with the flame of a candle , lest thou be burnt before thou be aware ; neither doe thou suffer sin to grow and increase , but rather withstand the first beginnings thereof , and if possibly nip it in the bud . 3 if thou beest overtaken with any sin , labour to recover thy self with all possible speed , by true and unfeigned repentance . be sure thou doe not live , nor lye impenitently in the practice of any sin against thy conscience , for so long thou wearest the devils livery , and art a stranger to true peace . 4 being recovered , take heed of relapsing ; a relapse is dangerous in bodily diseases , much more in spiritual ; christ saw this to bee a needful caveat , therefore he gave this advice to a woman taken in adultery , and forgiven , goe and sin no more ; yea the same advice he gave to the poor cripple , whom he healed at the pool of bethesda , backt with a strong reason , saying to him , sin no more , lest a worse thing come unto thee . which doth not imply , that a man may keep himself pure , and free from all sin ; but that hee ought with the best care , and greatest watchfulness that hee can , endeavour to keep himself pure and free from all sin , especially from enormous sins ▪ which in an high manner provoke the wrath of god. though therefore thou hast obtained the pardon and forgiveness of thy former sins , it concerns thee to be watchful against sin for the time to come , otherwise thou art in great danger of relapsing into the same sins , if not worse ; whereby thy last state will be worse than the first . 5 often have recourse unto god by fervent prayer , as against sin in general , that hee would bee pleased to keep thee from falling thereunto , so espe●ially against those particular sins which thou findest working and stirring in thee , and with which thou art most molested , earnestly begging power and strength from god , that thou maist be enabled to stand in the day of temptation . ii. as thou must watch against sin in general , so likewise against the several sorts and kinds of sin . a , i. against thy beloved sin ; for there is none of us all but wee have in us our darling and beloved sin , our own idol ( as i may say ) whereunto we many times doe service , to the great offence of almighty god. for the better discovery whereof take these few directions . 1 observe which way the stream of thy thoughts run , especially thy morning thoughts , whether after the world , or this or that lust , for where the carcass is , there will the eagles be gathered together ; whatsoever thy beloved sin is , upon that will thy morning thoughts most hover ; so that if world●ness and covetousness bee thy beloved sin , thy morning thoughts for the most part will bee upon the world , and the things thereof , how thou maist grow great and rich in the world ; if pride and ambition be thy darling and beloved sin , then thy morning thoughts will be upon thine advancement , how thou maist ●i●e in the world , and if ●●clearlness be thy beloved sin , then thy thoughts , especially thy morning thoughts , will be un●●ean , thy ●ead will be taken up with speculative filthiness , how thou maist satisfie thy iust ; for this is a sure rule , every man is what ●ee is most in the morning . as hee that is spiritual hath his morning thoughts upon god , or upon some spiritual and heavenly subje●● so hee that is worldly and unclean , hath his morning thoughts upon the world , and about the satisfying of his carnal lusts . 2 observe seriously what sin it is thy conscience doth most and chiefly check thee for , especially in time of affliction , for conscience being then awakened will most of all check thee for thy beloved sin. 3 observe what it is wherewith thine enemies doe most upbraid thee ▪ for others many times can sooner discern our beloved sin than we our selves , which like a stinking breath is sooner sented by a stander by , than by him that hath it ; and thus maist thou make a good improvement of the bitterest objections of thine adversaries against thee . 4 observe what sin it is thou hast least power to resist and with which thou art oftnest and easiliest overcome , notwithstanding thy conscience checks thee for the same ; thou hast hereupon good ground to conclude that to be thy beloved sin. having found out thy bosome sin , thou must especially watch against that , lest thou bee surprised by it ; and that for these reasons . 1 because this sin is so sweet and delightful to a sinner , that he doth very hardly part with it ; hee will forsake all that he possesseth , yea and adventure life it self , rather than forsake his beloved sin ; and therefore it may fitly be called the sin that hangeth so fast on , as being not easily cast off . 2 one beloved sin in the bosome so alienates the heart , that it cannot love christ as it should ; as one stranger in the bosome of the wife , so takes up her affection , that she cannot love her husband as she ought . ii. thou must with as great care and circumspection watch against the sins of the times , and places of thine ab●de . so long as thou livest in this world thou canst not be freed from the society and neighbourhood of wicked and ungodly men , but thy care must bee to keep thee as free from their wickedness as thou canst . this advice the apostle paul giveth in these words , see that yee walk circumspectly , not as fools , but as wise , because the days are evil ; intimating , the more evil the times are , the more any sin doth abound in the time and places of our abode , the more watchful should we be over our selves against those sins , that we may not be infected nor poysoned by them : and truely , as it is an high pitch of impiety for a man to be bad amongst good men ; so it is an high pitch of piety , for a man to bee good amongst bad men , to retain his goodness in wicked times and places . singularity i know is charged upon gods children as their disgrace , but certainly it is their glory that they are a peculiar people , separated from the sinful vanities and courses of the world ; for we read , that the spirit of god in setting forth the height of mens misery in their natural state , describeth it by their living according to the common course of the world , and the sinful practices thereof . iii. thou must with as great care and circumspection watch against secret sins , as against open and publick sins , making conscience of sinning in secret , even when thou hast the opportunity of privacy for the acting and committing thereof , and that for these reasons . 1 because we are more apt to fall into secret than into open and publick sins . for if we can hide our sins from the eyes and knowledge of men , we are apt to think all is well and safe , and thereupon encourage our selves to sin in secret . the fear of shame and discredit with men , hath great force to restrain men from committing sin in the publick view , but in secret few care what they doe ; and therefore the murtherer and adulterer are brought in by iob emboldning themselves , saying , no eye seeth us . 2 howsoever we may hide our secret sins from the eyes of men , yet it is impossible to hide them from the all-seeing eye of god , who seeth all , himself unseen of any , being present in all places , beholding both the evil and the good , proverbs 15. 3. if then thou wilt sin securely , saith augustine , seek out a place where he seeth thee not , and there doe what thou wilt ; but seeing god is present in all places , it is impossible thou shouldest hide thy sins from his all-seeing eye ; and therefore never be encouraged to sin in hope of secrecy . 3 as god here seeth and taketh notice of our most secret sins , so he will one time or other discover those deeds of darkness to our great confusion , without true and unfeigned repentance ; if not here in this life , yet at the day of judgement , when our most secret sins shall be discovered to the view of all ; for as the wise man speaketh , god will bring every work into iudgement , with every secret thing , whether it be good , or whe●her it be evil , there is never a wicked man almost in the world , though never so formal , but he hath at some time or other committed that wickedness in secret which he would not have known for all the world ; but know for certain , that at the day of judgement all the world shall hear thereof , for then all thy secret sins shall be discovered to angels , men , and devils , thy secret uncleanness , and close adultery , thy pilferings and stealings , thy false weights and measures shall be brought to the view of all , to thine eternal shame and confusion . were our hearts thorowly possessed herewith , oh how watchful would it make us over our selves in secret , and fearful to adventure upon any sin , though we have the opportunity of privacy for the acting of it ? iv. thou must be watchful against the least sin , not esteeming any sin so small and venial , as that thou maist safely give it entertainment , and continue in it without true and unfeigned repentance , and that for these reasons . 1 by the least sin the law of god is transgressed , his justice violated , and his wr●th provoked ; and therefore farre be it from us to account that sin little , which is committed against a god of infinite majesty ; whereupon saith saint augustine , doe not consider the smalness of thy sins , but the greatness of god , who is displeased and provoked by them . 2 little sins are apt to make way for greater ; as a little boy let in at the window , will open the door , that the stoutest thief may enter in , and rob and spoyl the house ; so little sins being once admitted , will in time set wide open the door of our hearts , that the greatest and grossest may enter in , and so rob and spoyl us of all grace and goodness ; and therefore despise not the smallest sin , for even that is a step to a greater : for who sees not by daily experience , that unclean thoughts , and fil●hy words , draw many on to unclean actions ; yea as iustin reports of ni●us his victories , how every victory was a means of another conquest . so every small sin is a means and way to a greater . and this must needs be so . because god in his judgement doth usually punish sin with sin , i mean , god doth many times punish some mens lesser sins , by leaving them so to themselves , and to the corruptions of their own wicked hearts , that they break forth into the acting and committing of grosser sins . the best means therefore fo● a man to keep himself from great and hainous sins , is , to be watchful against smaller sins , and to make conscience of them ; for though at the present thou abhorrest the very thought of murther , and such like hainous sin , yet if thou givest way to uncleaneness , or livest impenitently in any other sin , the lord in his justice may leave thee so to thy self , as that thou shalt break forth into actual murther for the covering of thine uncleanness . thus it fell out with david , who questionless abhorred the thought of murther , yet having committed uncleanness with bathsheba , soon after murthered uriah ( though an innocent man , and one of his worthies ) for the covering of his adultery . and how many women in these our days , who abominated the very thought of murther , yet have most cruelly slaugh●e●ed their tender infants , for the concealing and covering of their unleanness ? as therefore thou wouldst avoyd murther , or such like hainous sins , be watchful against , and careful to avoyd lesser sins , lest they make way for the other . 3 the least sin cannot be expiated , nor pardoned , without the precious blood of the son of god. that expression of the apostle is observable , christ was delivered to death for our offences ; the word in the greek translated offences , signifieth properly our slips , implying , that our smallest sins could not be expiated without the bloody death of iesus christ. oh let not us overlightly account of that , for which christ paid so dear a price as his own most precious blood . chap. ix . of our behaviour at meals . as thou must be watchful against all kind of sin , so likewise over the things which in their own nature are lawful ; for it is in the use of things lawful wherewith the devil doth most prevail , at least with those who are not grosly wicked and prophane ▪ i shall shew thee some instances of things lawful , over which thou oughtest to be watchful , viz. eating and drinking , recreation , thy calling , &c. considering our adversary the devil layeth in every place baits and s●ares to entrap us , so especially at our tables ; therefore it concerns us in a special manner to bee watchful over our selves at our meals . for your better help therein take these directions . i. forget not to pray unto god for a blessing on the creatures whereof thou art to partake , for as the apostle speaketh , every creature of god is good , being sanctified by the word of god , and prayer . it was the usuall practice of our saviour to lift up his eyes to heaven , and crave a blessing upon the creatures before hee did partake thereof ; and this hath been the usual practice of the saints , and people of god before , and since christs time . having therefore such worthy patterns and presidents , follow them , not daring to partake of any of gods good creatures , till thou hast lifted up thine heart to god , and craved his blessing upon them ; for otherwise , how justly mightest thou expect from god a curse , rather than a blessing ? ii. eat as in the presence of god ; god is ever present with us wheresoever we are , as in our beds , so at our boards , eying and observing all our actions , like a well drawn picture , that eyeth each one in the room ; so god eyeth each one in the wor●d , as if his eye were upon him alone . it will be therefo●e thy wisdom wheresoever thou art , to carry thy self as in the sight and presence of god , more particularly at thy meals , when thou art most apt to forget god , and to give out thy self to the creature , and to the satisfying of thy carnal lust and appetite . iii. season and sanctifie thy meals with spiritual communication , and holy , at least useful discourses , that thy ●oul as well as thy body may be fed and nourished . and in regard of your great backwardness unto , and barrenness in spiritual discourses , that you cannot suddenly find out any fit matter for it , it will be a point of spiritual wisdome in you , before-hand to think of some seasonable , savoury heads whereon to discourse at meals , which may tend to the good and edification of others ; and resolve to embrace every opportunity that is by any offered to you for good discourse . yet i deny not ▪ but you may lawfully at meals discourse as of newes , so of civil matters , or of your own affairs , and the like , especially ●hen you perceive that your company is unfit , or unwilling to fall upon any spiritual discourse ; yet you shall doe well 〈◊〉 season your civil and moral discourses with some spiritual and savoury expressions . iv. fail not to give thanks after meals , for that comfortable refreshment you have found from the creature . as yee ought to begin your meals with prayer unto god for his blessing , so yee ought to end them with praises and thanksgivings unto god ; which the lord gave in special command unto his people , saying , when thou hast eaten and art full , then thou shalt bless the lord thy god ; and saith the prophet ioel to gods people , yee shall eat and be satisfied , and praise the name of the lord your god ; yea we read that the heathenish idolaters at their feasts were accustomed to praise their false gods , for it is said , they drank wine , and praised the gods of gold , and of silver , and of brass , of iron , of wood , and of stones . is it not then a wonderful shame for christians after their meals not to praise the true god , from whom we receive all the good things we doe enjoy ? yea what is it but brutish and swinish ingratitude , if when god openeth his hand , and filleth us with plenty of good things , we doe not open our mouthes in praises and thanksgivings unto god , giving unto him the glory thereof ? chap. x. of sports and recreations . as you ought to be watchful over your felves at your meals , so likewise at your recreations ; for though some recreations are lawful , yet are we generally apt to abuse them unto licentiousness , and to adventure upon all manner of sports and recreations without any difference ; therefore i shall shew you , 1 what kind of sports which are used for recreations are lawful . 2 how those which are in their kind lawful are abused , and so made unlawful . unlawful sports and recreations may bee brought to these heads . 1 all such wherein neither wit of mind , nor exercise of body is used , as dice-play , and some games at cards , for in them is nothing but an expectation of an uncertain event , wherein neither wit of mind , nor exercise of body is used , which are the main ends of sports and recreations , either for the refreshing of our minds , or bodies , that we may thereby bee the better enabled for the honouring of god in the discharge of the duties of our place and calling . 2 such as bring danger to men , as of old was fighting with beasts , and now matches at foot-bal , fighting at cudgels , especially fighting with sharp weapons , much like the playing of ioabs and abners men , who at length killed one another . 3 such as declare gods punishment on the creatures for mans sin , as bear-baiting , cock-fighting , and the like ; the enmity that is in one creature against another , is a punishment on the poor creatures for mans sin , and therefore ought no● to bee a ground or matter of sport and rejoycing unto us , but rather of sorrow and humiliation . 4 such as are forbidden by the laws of the land , or place where we live ; for sports and recreations being among indifferent things , the magistrates authority is especially of force in them ; and in this respect our ordinary stage-playes in this city are unlawful . ii. the next thing to be considered is , how those sports which are in themselves lawful , are made unlawful by mens manner of using them . 1 when too much time is spent in them . recreations should bee as sauces to your meat , to sharpen your appetite unto the duties of your calling , and not to glut your selves with them , so as to make your selves the more unfit , both for the duties of your callings , and of gods service ; you must know , that the main and principal end of gods sending you into the world , was not to follow your pleasures , but that you should spend your time and strength in the duties of gods service and in the means whereby you may be fitted thereunto . 2 when your recreations are made a trade of merchandise , as when men play meerly to get mony ; that which a man gains by this tra●●ick , he cannot with a good conscience possesse and enjoy ; it is not by god given him , because he cometh not to it by lawful means , but is rather as stolen goods , over which gods curse hangeth ; and as for the party that loseth , he also is guilty of theft , for that which he loseth he purloyneth from his wife , children and family , if he have any ; or if not , from church , common-wealth , and poor . oh that all our gamesters would consider what a fearful reckoning they are to make at the day of judgement , not only of their precious time lavishly mis-spent , but also of their estates for the most part wickedly lost ; when in their account there shall be found so much wasted in gaming , and so little given to the poor , and charitable uses . q. is it altogether unlawful to play for mony ? a. i will not say it is altogether unlawful to play for money , provided that what you play for be but a small matter , of little value ; which is to be measured according to the estate and quality of those who play . 3 lawful recreations are made unlawful , when they are used at unseasonable times ; as on days of humiliation , and on the sabbath day , in which time the lord forbiddeth all men to seek their own pleasure . 4 when they are so used as they raise a mans passion unto anger , fury , and the like ; or that they cause swearing , cursing , brawling , quarrelling , with the like evil effects . hee that cannot moderate his passion , nor rule his tongue at play , is not fit for it . 5 when in your recreations you forget god , who is present with you as at all times , so in all your actions ; and therefore respect ought to be had to god , as in all your actions , so in your recreations : then you are to remember , that you are in the presence of god , who seeth and observeth every thing . which would bee a special means to keep and re●train you from many uncivil and uncomly actions . chap. xi . of the duties of our callings . every one ought to have special regard to the duties of that particular calling wherein he is placed by gods providence ; in a conscionable discharge whereof consists the very life and power of religion . for the more profitable handling of this branch of christian watchfulness , viz. over our particular callings , 1 i shall premise a few things . 2 give you some directions to help you therein . the things to be premised are these . i. that every man ought to have a certain calling , wherein hee may exercise himself to the glory of god , and good of others which will appear from these reasons . 1 it is the ordinance of god , that in the sweat of his face every man should eat his bread ; which words are to bee understood not only as a curse● but also as a co●●nd ; yea adam in the state of innocency had a calling appointed him by god , namely , to dress the garden . 2 whosoever hath no calling whereby hee may bee profitable to human society , is said to live disorderly , and walk inordinately . 3 manifold mischiefs and evils are avoyded by following a lawful calling . for idleness is the cause of many evils , hee that giveth himself up to sloathfulness is a fit subject for the devil to work upon ; yea an idle person is the devils shop , there he works , ever busie when men are most idle . ii. that our calling ought to be honest and lawful ; that is , such an one as our labour in it may tend to the glory of god , the good of our neighbour , and the furthering not only of our own temporal , but also of our spiritual welfare . these things premised , come we now to the directions . i. begin with god , by seeking unto him by prayer , as for the pardon of thy sin● , and supply of all needful graces , so for his blessing upon thy lawful pains and endeavours , for as the apostle speaketh , by the word of god and prayer all things are sanctified , and therefore it must needs be an unsanctified way and course to begin any thing without first seeking unto god by prayer for a blessing ; for indeed it is his blessing alone that maketh rich , and that causeth any thing we take in hand to thrive and prosper ; which moses acknowledgeth , where speaking to the people of israel , he saith , it is the lord that giveth thee power to get wealth . ii. be painful and industrious in the duties of thy calling . which direction the wise man giveth in these words , whatsoever thy hand findeth to doe , doe it with all thy might ; i. e. whatsoever works or duties belong unto thee by vertue of thy calling , doe them with all thy might ; i. e. doe them vigorously , diligently , and industriously . for your encouragement thereunto know , that diligence in your calling is usually crowned with riches and plenty , according to that of the wise man , the hand of the diligent maketh rich ; and again , the soul of the diligent shall be made fat ; i. e. shall be enriched with outward blessings . and truly it is very rare , but that a blessing doth accompany a diligent hand ; the greeks say , that plentifulness follows painfulness , and that all things are made servants to care and industry . i shall give you two cautions . 1 bee not so diligent in 〈◊〉 thy particular calling , that thou neglect the duties of thy general calling as a christian ; i mean , be not so eager in fo●lowing thy worldly businesses and imployments , that thou neglect thy spiritual businesses , as thy morning and evening devotions unto god , &c. 2 labour to bee heavenly-minded in earthly imployments ; to follow worldly businesses with spiritual affections , often lifting up thine heart unto god in some heavenly ejaculations ; as thou art eagerly following thy worldly businesses , oft meditate on that excellent saying of our saviour , what will it profit a man , if hee shall gain the whole world , and lo●e his own soul ? iii. resolve and strive to be faithful and sincere in all the works of thy calling ; and with a kind of disdain abhor to get any thing by wicked and deceitful courses , as knowing that a little ill got may empoyson a mans whole estate , and bring a curse upon all that hee possesseth ; let there bee therefore truth , equity , and plainness in all thy dealing with men ; circumvent no man , according to that of the apostle , let no man goe beyond , and defra●d his brother in a●y matter , because the lord is the avenger of all such . where the apostle disswadeth us from all fraudulent and deceitful dealing , by an argument taken from the dangerous and dreadful consequence of such sins , laying us open to the vengeance of that god who is in his wrath a consuming fire . in all thy dealings with men observe that royal law , and standard of all equity , which is , to doe as thou wouldest bee done by , for as our saviour speaketh , this is the law and the prophets , i. e. the summe of that which in the law , and by the prophets is delivered concerning our carriage towards our neighbour , and dealing with him . iv. as often as thou receivest any blessing from god , forget not to return unto him the praise and the glory thereof , acknowledging that whatsoever the means hath been , that hee is the chief cause , and principal author of all those benefits and blessings which thou enjoyest for , the truth is , there is nothing more acceptable to god than a grateful mind , it being one of the sacrifices wherewith hee is well pleased . chap. xii . of our behaviour in secret. in regard of the manifold temptations whereunto wee are subject , both when we● are by our selves alone , and also when wee are in company with others ; it is our duty , and will bee our wisdome to keep a narrow watch over our selves , both in our soluariness , and also in company . first , when wee are alone , our care must bee , that wee be neither ill imployed , nor idle and unfruitful , but that wee be taken up with spiritual and heavenly meditations . 1 for solitariness is the devils opportunity , which hee hath alwaies been careful to imbrace , and improve to the utmost advantage ; as wee see in david , who when hee was walking alone upon the roof of his house , then the devil set upon him , tempted him unto lust , and prevailed with him . and therefore how doth it concern us to be then especially watchful over our selves ? 2 because wee are then in most danger to be overtaken and foiled with out own sinful lusts ; then are wee most apt to let out our hearts in speculative wantonness , and contemplative wickedness , by feeding our fancies , and pleasing our selves in lascivious , ambitious , revengeful , and other wicked thoughts . in which respect wee ought in our solitariness carefully to watch over our hearts , being then in greatest danger of these spiritual rapes . to this end i shall commend that excellent , but too much neglected duty of divine meditation , which is twofold . 1 sudden and occasional . 2 set and deliberate . of which severally . and first of sudden and occasional meditation . for the better clearing whereof i shall shew 1 the nature therof , what it is . 2 add some motives to quicken thee up to a frequent use thereof . i. for the nature of occasional meditation ; it is a sudden fixing of the mind upon some profitable subject , occasioned by some thing that wee see or hear . the which may bee done at all times , and in all places , when thou art at home about the works of thy calling , or walking abroad . of this sudden and occasional meditation there may be much use , by reason of the ●●riety of objects , which present themselves to our view ; for every creature that wee behold , doth afford unto us plentiful matter of spiritual and heavenly meditation ; from each of them thou mayest take occasion to meditate of god , and of his attributes shining in them , as the power , wisdome , goodness , and other attributes of god. ii. for motives , take these three . 1 it will be a special means to keep worldly , wanton , frivolous thoughts , and idle motions out of thine heart ; for if thou give up thy self to idleness , not labouring to possess thy minde with some good and profitable meditation , thou art sure to bee pestred with vain and wicked cogitations . 2 a frequent use of occasional meditations , will fit thee for set and solemn meditation , in that it will both furnish thee with matter , and prepare thine heart to commune with god. 3 hereby thou shalt make a right use of the creatures ; the creatures are half lost unto thee , if thou only imploy them , and not take out some spiritual lesson from them . thus much of sudden and occasional meditation . come wee now to the set , solemn , and deliberate meditation , for the profitable handling whereof , i shall shew thee 1 the nature thereof . 2 some rules and directions to be observed therein . 3 an example or pattern thereof according to the rules . 1 for the first , viz. the nature of it , what it is ? i answer , a set and deliberate meditation , is a serious applying of the mind to some spiritual or heavenly subject , discoursing thereof with thy self , to the end thine heart may bee warmed , thine affections quickened , and thy resolutions heightned to a greater love of god , hatred of sin , &c. come we now to the rules and directions for the right manner of performing the same . to this end i shall treat 1 of the time , when this duty is to be performed , 2 of the place where . of the manner of setting about it , and performing it . 1 touching the time when this duty is to be performed , and how often , it is hard to give any set or certain rule . for difference must bee made between such as are rich , and wealthy , who have much spare ●ime ; and poor men who live by their daily labour , and have ●ittle time to spare from the same , for the performance of holy and religious duties . now such as have time and leisure , and are at their own dispose , ought to bee frequent in the exercise of this duty . how frequent such should be , i will not undertake to determine , because mens several occasions may vary it . but in general , that it be frequent , the scripture requireth . and truly the more frequently it is performed , the more easie and delightful will it be unto thee . questionless every one , whether hee be rich or poor , master or servant , ought to make conscience of performing this duty on the lords day , which being appropriated to spiritual duties , doth especially challenge this , which is so eminently spiritual . for the choice of other daies , and set times therein , it must be left to christian prudence , which will teach thee what time thou canst best spare from thine ordinary imployments , and when thou art best disposed and fitted for the performance of the same . ii. the next thing to bee considered is the place , for this duty ought to be private , in some private , retired place , where thou mayst be free from company , and whatsoever may distract thee . for when thou art most retired from the world , then art thou most fit to have communion with god. therefore isaac when hee would meditate , and by meditation converse with god , walked alone into the fields . and david meditated upon his bed , as himself tells us . iii. for the manner of setting upon this duty . i. having with-drawn thy self from worldly company , thou must for the time wholly lay aside all worldly thoughts , for otherwise it may and will fall out , that when thou art separated from the company and society of men ; thou mayest be in a croud of worldly businesses through thy worldly and wandring thoughts . ii. in the entrance upon this duty , lift up thine heart in some short prayer unto god for his direction , assistance , and blessing thereon . iii. having thus prepared thy self in some measure , then pitch upon the subject matter whereupon thou intendest to meditate ; such as may be fit for thy souls nourishment ; herein observe these directions . 1 let the subject matter of thy meditation bee wholly spiritual and divine . thus any part of the scripture is a fit subject for thy meditation , as also god , or any of his attributes , as 〈◊〉 omnipotency , eternity , immutability , om●ipresence , omnisciency , 〈◊〉 , wisdome , mercy , iustice , love , faithfulness , and other excellencies of god : as also the blessed and happy estate wherein our first parents were created by god , and that miserable estate whereinto they implunged themselves , and all their posterity , by their disobedience against god in eating the forbidden fruit ; and the state of redemption by jesus christ , and the transcendent love of christ in undergoing a bitter cursed death for us . 2 let the particular subject thou pitchest upon for thy meditation , be suitable to thy present state and condition ; and to that end in setting upon this duty , it will be thy wisdome to observe the frame and temper of thy heart . if thou findest thine heart sad and heavy , then fix thy meditation upon thy sins , that so thou mayest turn thy sorrow and sadness for outward things , into a sorrow for thy sins . but if thou findest thine heart lightsome and chearful , then fix thy meditations on the incomprehensible love of god , or on the freeness of his grace , or on the bounty of god , especially towards thy self . 3 having pitched thy thoughts upon some particular subject suitable to the present frame and temper of thine heart , continue thy thoughts upon it , till thou hast found thy heart warmed , and thine affections quickened therewith , which indeed is the main and principal end of this exercise . 4 having spoken of preparation to the work , come wee now to the work it self , which consists of three particular heads . 1 the first i may call cogitation , whereby i mean a discoursing of the understanding about the subject matter pitched upon , a calling to minde of several truths that belong thereunto . as if the subject of thy meditation be death , then call to mind , and seriously think , as of the certainty of death , so also of the uncertainty thereof , both in regard of the place where , the manner how , and the time when . and then to argue the necessity of a continual expectation of● and preparation for death . 2 the second is application , to make some close application to thy self of those truths thou hast called to mind , for the warming of thine heart , and quickning of thine affections . 3 the third and last particular is resolution ; a resolved purpose of heart to do this or that , or to leave this or that . as if the subject of thy meditation hath been death , and finding thine heart thorowly affect●● with the apprehension thereof , especially of the uncertain● of the time of thy death , resolve thereupon to be the more careful in imbracing every opportunity of doing good , thinking it may be the last that will be afforded unto thee ; as also to live in a continual expectation of , and preparation for death , by a daily renewing thy peace with god. having thus given some rules and directions for the better helping thee in this heavenly exercise of divine meditation : iii. i shall now give thee an example and pattern thereof , according to the former rules and directions , for the better clearing it to thee . suppose the subject thou propoundest for thy meditation be sin , then having lifted up thine heart unto god in prayer for his direction and assistance , first , fall upon the duty of cogitation , calling to minde some plain truths which apper●ain thereunto . as i. think of the nature of sin ; how it is a transgression of the law of god. ii. of the kinds of sin , viz. original and actual . 1 let out thine heart in a serious meditation of that corruption of nature , which thou and every man brought with him into the world ; and how it is not onely a sin , but an heinous sin , comprehending in it the seeds of all sins , even of the most abominable that can be imagined . 2 let out thine heart in a serious meditation of thine actual sins , and of the several kinds of them , viz. evil thoughts , evil words , and evil actions . iii. think of the evil qualities of sin . as 1 that it is most foul and filthy , yea far more filthy than a con●luence of all the most filthy , nasty , loathsome things in the world . and therefore in the scriptures it is not onely called filthy , but filthiness it self . 3 think how it is most infectious , having a pestilential quality , that pollutes every thing , turning all our spiritual services , even our prayers , hearing , meditation , &c. into abomination . 4 think how sin is most deceitful , which though it appear at first with a syrens face most delightful , yet it will prove at last to have a serpents sting , and to wound mortally . and though for the present the way of sin may bee very pleasant and delightful , yet the end and issue thereof will be very bitter , if not fearful ●nd doleful . iv. think of the fearful effects , and cursed ●●●●uents of sin ; as 1 how it makes a separation between god and our souls ; so that there can bee no sweet communion between god and us , whereby sin appeareth to be a greater evil than poverty , imprisonment , flame of fire , or the like , for a man may lye under all these evils , and yet lye in gods bosome . 2 think how in exposeth thee to all the miseries and calamities that can befall man both here and hereafter : for it brings upon him hardness of heart , horrour of conscience , vexation and anguish of soul , and all kinde of spiritual evils , the least of which is far worse than all the plagues of egypt . 4 it likewise subjecteth his body to weaknesses , sicknesses and diseases . yea sin , while it remaineth unpardoned , subjects a man to all the dreadful fruits and effects of gods wrath , which are all judgements and plagues here , and eternal torture and torments in that everlasting lake , where is nothing but weeping , and willing , and gnashing of teeth . having thus done with the work of cogitation , then fall upon the work of application , to apply these fore-mentioned truths unto thy self , for the warming of thine heart , and quickening of thine affections . 1 make this application to thy self , to look after jesus christ , and to value him above all things . let the consideration of thy manifold sins drive thee unto jesus christ , who alone can free thee from the guilt of them , and punishments due unto them . happy is hee whom the sense of his sins makes to long in his soul for christ , and to count all things but dross and dung in comparison of him ; and that rejoyceth in that fountain of grace which the lord hath opened for sin , and for uncleanness ; and triumphs in his spirit , because of the hope to be discharged by another , of that , for which himself cannot satisfie . 2 admire the wonderful patience of god , in bearing with thee so long , notwithstanding thy manifold provocations . it may bee thou hast been a swearer , a sabbath-breaker , an unclean person for many years , and yet god hath spared thee ; oh thence take occasion to admire the long-suffering and forbearance of god towards thee . 3 let the consideration of the hainous nature of sin , and fearful punishments due unto thee for the same , ravish thy soul with an admirat●●● of the love of christ , yea and inflame thy heart with a 〈…〉 , who hath born thy sins for thee , and by his death satisfied gods justice for the same . having thus done with the work of cogitation and application , then proceed to resolution against sin for the time to come resolve therefore to give sin a bill of divorse , to be more watchful against sin , that it may not rule nor reign in thee , as formerly it hath done ; say with thy self , though i cannot utterly destroy sin , but that it will remain and abide in mee , yet i am resolved , with the assistance of gods grace , so to keep it under , that it shall not reign in mee ; that though it do keep possession in mee , yet that it shall not have dominion over mee . to this end i will carefully shun and avoid all the occasions and means which may allure and draw mee unto sin . and then for a conclusion , begge of god , that as hee hath been pleased to put any good purpose and resolution into thine heart , so hee would inable thee by his holy spirit to bring it to act and execution ▪ that hee would strengthen thee to perform what thou hast promised . with an acknowledgement of thine own weakness and inability , beg power and strength from god : for it is his power that must strengthen thee against the power of thy lusts and corruptions . chap. xiii . of our behaviour in company . as thou must be watchful over thy self when thou art alone , so likewise when thou art in company , looking unto thy behaviour therein ; and the rather , because wee are generally more apt to transgress in company , than when wee are alone ; experience teacheth us , that many who in secret are watchful over their thoughts , labouring to improve their privacy by some heavenly meditation , and sweet communion with god , are in company very apt to forget god , and themselves too , by giving too much way to the satisfying of their carnal lusts and pleasures , whereby they fall into many sins . and therefore it will not be amiss to set down some directions to guide thee when thou art in company . but before i lay down these directions , i shall premise an argument or two to perswade thee to make choice of the good , and godly , and by no means of wicked and ungodly ●●sons for thine ordinary converse . as also a preparatory advice or 〈◊〉 for the better fitting and preparing of thee to improve thy converse with men to the best spiritual advantage . 1 therefore highly prize , and earnestly seek the company of such as are godly , because thou wilt finde a greater increase in thy piety , knowledge , faith , zeal , and all other graces thereby ; if you look into the primitive times , you shall finde , that when the christians did most frequently associate themselves together , delighting in the communion of each other , then did they most of all thrive and increase , as in piety , so in knowledge , faith , love zeal , and all other graces . and it may be observed , that where the people of god do not associate themselves in holy communion , there is little thriving in grace and godliness , though they live under never so powerful a ministery . 2 avoid as much as may bee the society of wicked and prophane persons , especially such as are scoffers at godliness and religion . because wee are very apt to be perverted by evil company , and corrupted with the contagion of their sins ; such pitch will defile our garments . 3 avoid the society of wicked men , because wee are thereby in danger to bee involved in their temporal plagues . all prophane men being liable every moment to those fearful plagues , and judgements , which their sins justly deserve , and earnestly call for ; if god should showre them down upon them , while the godly are in their company , how can they expect immunity from the same ? 4 avoid their company , because wee shall thereby incourage and imbolden them in their wicked and prophane courses . for it is a great incouragement unto wicked men to go on in their wicked and sinful courses , when as they are countenanced with the society of the godly . now for the better fitting and preparing thy self for profitable converse when thou art in company , i shall onely give thee these two advises . 1 that thou mayest bee the better furnished with matter for useful discourse , often , and seriously meditate with thy self on some general head of divinity ; as of our wretched and miserable condition by nature , of the all-sufficiency of christs sacrifice , of the vanity and uncertainty of all earthly things ; of the shortness of this life ; of the day of judgement . by often contemplating of the●● things , or the like , with thy self in secret , thou wilt be bett●●●●abled to talk and discourse of them 〈…〉 of others , and that to their good and edification , as well as to thine own . 2 before thou goest into company , bee earnest with god in prayer for grace so to order thy conversation , and discourses , that they may tend , as to the glory of his name , so to thine own and others good , and spiritual advantage . these things thus premised , come wee now to the directions for the good government of thy self when thou art in company ; which i shall lay down 1 more generally . 2 more particularly . 1 in reference to thy behaviour in good company . 2 in reference to thy behaviour in bad . the general directions for thy behaviour in company are these . i. let thy carriage and conversation bee humble , willing to communicate thy counsels , comforts and experiences to the poorest and meanest christians , and to partake of their counsels , comforts , and experiences ; not disdaining to learn any good thing of those , who in several respects are much thine inferiours . ii. in all thy conversings with men , labour to bee fruitful and profitable , both to thy self , and others , by receiving and doing all the good thou canst . 1 to thy self , by receiving all the good thou canst from others . to this end , when thou art in the company of others , diligently observe in what gifts and graces any doth excel ( for god hath dispensed various gifts unto his people , all are not alike qualified ) and then labour to draw forth those gifts and graces to thine own spiritual good and advantage . 2 to others , by communicating unto them such good things as thou conceivest most suitable unto their present state and condition . the more good thou communicarest unto others , the more will god communicate unto thee . iii. often lift up thine heart unto god in some short ejaculatory prayer , that hee would open thy lips , that thy mouth may shew forth his prayse , that hee would inable thee so to speak , that thy words and discourses may tend to the good and edification of others , ministring grace to the hearers . having thus given thee general directions for thy behaviour in com●●● ; come wee now to the more particular directions 〈…〉 good company . i. when thou art in good company , trifle not away thy time with worldly conferences and discourses , as the common fault of too too many is , whereof saint bernard complained in his time . but let the subject of thy discourse rather be some spiritual matter . ii. labour to turn the current of worldly discourses into spiritual ; to that end watch every opportunity which may occasion any digression from worldly matters , into some spiritual and heavenly subject . iii. bee ready to communicate and impart such spiritual gifts and graces as thou hast received . hast thou any competent measure of saving knowledge ? communicate thy knowledge unto others , by acquainting them with the mysteries of salvation . hast thou found comfort after thy spiritual troubles and desertions ? hast thou found support under thy trials and temptations ? hast thou found gracious answers and returns to thy prayers ? hast thou got the victory over any lust or corruption ? freely and willingly communicate and impart unto others the experiences thou hast had of gods mercy , power , and goodness in thy several straights , and exigencies , directing them to such waies and courses wherein thy self hast found much good and benefit . this wee finde expresly commanded . the particular directions referring to our behaviour in bad company , are these . i. when by reason of some common occasion thou art in bad company ( for otherwise , as wee shewed before , thou art by all means to avoid it ) see that thy conversation bee with a dove-like innocency , blameless and harmless , according to that exhortation of the apostle , in philip. 2. 15. the truth is , there is scarce a better means to propagate the gospel , and to fasten it on the affections of natural men , than the fair carriage , and honest conversation of the professors thereof . it is as the odout of christs oyntment , the fragrancy whereof draws the affections of others . ii. be careful that thou partake not of their sins ; which direction the apostle giveth , saying , have no fellowship with the unfruitful works of darkness : hee meaneth , that they should no way communicate , or be partakers with their sins , which hee calleth works of darkness . quest. how may wee bee said to partake with others in their sins ? answ. ●en partake of others sins , as by provoking them to sin , so by approving their sin . men approve others sins openly , or covertly ● openly , by word , or deed. by word . 1 when they commend others for their sins . 2 when they patronize and defend them in their sins . 3 when they soothe them up , and flatter them therein . men approve others sins by deed , when they be companions and agents with them in the same sins . covertly men approve others sins , when they tacitly consent unto them . hee may be said tacitly to consent , that either revealeth not the sin hee knows , when hee ought ; or shews no dislike of it , when hee beholds it . and this oftentimes is as hurtful , in respect of the offender , as ill counsel ; for as evil speech moveth men to sin , so evil silence leaveth men in sin . iii. grieve and mourn for the sins thou discernest amongst them . it is noted oft , and commended as a special grace in sundry of gods saints , that they have been greatly troubled in themselves at the dishonour done to god even by the sins of others ; as moses , nehemiah , david , ieremiah , and others . iv. when thou observest any wickedness committed by thy neighbour , reprove him for the same ; which duty wee finde much pressed upon gods people in the scriptures . thou shalt not hate thy brother in thine heart , thou shalt in any wi●e rebuke thy brother , and not suffer sin upon him . wherein are implied two things . 1 that hee who doth not reprove his brother when hee seeth him do amiss , doth indeed hate him , and not love him ; for there is no love like the love of reproof . 2 that by not reproving thy brother , thou sufferest him to run on ▪ and continue in his course of sin , which will at last prove his destruction . for the right manner of performing this duty , both certain general rules must be observed , and also particular , according to diverse circumstances . general rules are these . 1 hee that reproveth another , must lift up his heart in prayer unto god , that hee would so guide his tongue , and move the others heart , that his reproof may bee profitable unto him . for without gods blessing , all our admonitions and reproofs will prove but words spoken in the air . 2 our reproof must bee done in love , aiming therein at our brothers good , and not at all at his disgrace . for 〈◊〉 the apostle speaketh , all things must bee done in love ; and as 〈◊〉 things , so especially this of reproof . concerning particular rules , both the state of the party reproving , and of the party reproved ▪ and the quality of the sin , together with time and place must bee observed . 1 the state and condition of the party reproving must bee observed . as they who have authority over others have greater liberty to reprove , so if they have to deal with notorious scandalous offenders , they then may and must do it . 1 with authority , as the apostle exhorteth , rebuke with authority . 2 sharply , so the apostle commandeth , rebuke them sharply . the word in the greek translated sharply , properly signifieth cuttingly , or to the quick . ely failed herein ; though hee reproved his sons for their wickedness , yet it was not sharply , and to the quick , but with too much gentleness and mildness . 2 the mind and ●isposition of the party reproved must be observed : for if hee bee flexible and ingenuous , hee must with mildness bee reproved , even with the spirit of meekness , as the apostle paul expresseth it . but yet severity must bee used when lenity prevails not . 3 the state and condition of the party reproved is to bee observed . for 1 if it bee our superiour , it must be done with all reverence and humility , rather beseeching and exhorting , than plainly rebuking , as naamans servants did their master . 2 if the party to be reproved be our equal , then it must bee done without all bitterness , even with all love . reproof is a bitter pill , and therefore it must alwaies be rolled with sugar , expressing much meekness of spirit , and compassion of heart ; shewing in the hatred of our brothers sin , our love of his person . 4 the quality of the sin reproved must likewise bee observed . 1 private offences must bee privately reproved ; for saith our saviour , if thy brother trespass against thee , go and tell him his fault between thee and him alone . but open and scandalous offences must be reproved openly . for saith the apostle , them that sin , viz. openly , and with scandal , rebuke before all , i. e. before the whole assembly of the church , that others also may fear . 2 sins directly tending to gods dishonour , must bee reproved with an holy zeal and indignation . christ thus often reproved the scribes and pharisees . and thus peter reproved simon magus . 5 the se●●onableness of the time must with great wisdome bee observed . to rebuke a drunkard in his drunkenness is folly ; abigal knew as much , and therefore said nothing to nabal in his drunken fit , but in the morning , when the wine was gone out of him . so neither is it seasonable to reprove a man for his passion in his passion ; wait rather for a fit time , till a mans fit and passion bee over . 6 the seasonableness of the place must likewise bee observed . unless it bee for due and just censure , let it not bee in publick assemblies , open streets , with the like . but if by the way thou observest a man sin , whom thou knowest not whether ever thou shalt see him again , or no , then as privily as thou canst , thou maist meekly rebuke him . thus shalt thou manifest thy zeal for gods glory , thine hatred of sin , and thy care for thy brothers salvation . chap. xiv . directions to the rich. as the apostle paul knew how to bee abased , and how to abound , how to bee full , and how to bee hungry , i. e. hee had learned in the school of christ , how to carry himself christian-like , in a rich and in a poor estate . so it will bee a point of special wisdome in us , to know how to carry our selves christian-like through variety of conditions , how to mannage every estate . for your better help herein , i shall give you some directions . 1 how to carry your selves christian-like in a rich and full estate . 2 how to carry your selves christian-like in a poor and mean estate . i. look up unto god , and often think of him as the author and donor of all the good things thou dost injoy . when thou hast gotten wealth , say not , this i have gotten by my own wisdome and policy , by mine own travel , pains and indeavour . but say with iob , this the lord hath given ; acknowledge his hand of providence in what thou hast . this direction the lord giveth his own people by moses , when thou art grown rich , say not in thine heart , my power , and the might of my hand hath gotten mee this wealth ; but thou shalt remember the lord thy god , for it is hee that giveth thee power to get wealth . noting wealth and riches to bee the special gift of god. ii. bless god for what thou hast . this duty likewise the lord required of his own people . when thou hast eaten , and art full , then thou shalt bless the lord thy god. iii. labour to see gods special love to thee in common mercies . for what good will the injoyment of any thing do thee , unless thou canst see gods love , as well as his bounty , therein ? quest. how may i know that these outward mercies which i do injoy are bestowed upon mee in love and favour ? answ. 1 if they inflame thy heart with a love to god , causing thee to love him the more , because hee hath been so bountiful unto thee . 2 if thou findest in thy self a willingness to honour god in the use of those good things thou hast received from him , by laying out a portion thereof towards the maintenance of gods worship , or the releef of gods poor , then thou hast a comfortable evidence that they are bestowed upon thee in love . 3 if it bee the grief of thine heart that thou dost not answer the loving kindness of the lord towards thee ; that thy conversation is so unsuitable to his gracious dispensations towards thee . this is an evident sign , that what thou hast received from god , was bestowed upon thee in love . iv. beware of being puffed up with pride . for wealth and riches are very apt to make men proud , as the apostle intimateth , 1 tim. 6. 17. charge them that are rich in this world , that they bee not high minded , implying , that riches are very apt to make men high-minded , to think of themselves above what is meet , especially such as are raised out of nothing unto a great estate . v. therefore labour to bee humble under thine abundance ; to be low in thine own thoughts , when thou art high in the world ; which indeed will prove thy glory : for humility is an ornament , as the apostle peter implieth under that phrase , bee cloathed or decked with humility ▪ as with an ornament . many men think humility a debasement , but the spirit of god counteth it an ornament . vi. labour for the true spiritual riches , namely , saving , sanctifying graces , that thy self may bee rich , and not thy chest onely . and truly , rich men , of all others , stand in most need of sanctifying graces ; in regard their riches are great snares unto them , and occasions of sin , as a long coat is in greater danger to be dagled , than a short one . oh therefore beg of god that hee would not 〈◊〉 thee off with the things of this world , but that together with his outward blessings , hee would give thee his inward blessings , true , saving , sanctifying graces , especially the grace of spiritual poverty , which is the foundation of blessedness ; for , saith our saviour , blessed are the poor in spirit , for theirs is the kingdome of heaven . it was an excellent speech of luther , when the princes of germany sent him in great presents , i profess , saith hee , the lord shall not put mee off so . do thou in like manner , take up the same resolution . vii . communicate out of thy store towards the relief of others ; giving to the poor , as it is a duty incumbent upon all that are able , so especially upon the rich . the apostle paul therefore willeth timothy , to charge such as are rich in this world , that they do good , that they bee rich in good works , &c. iob is a worthy pattern herein for rich men , he having abundance would not see any perish for want of cloathing , nor any poor without covering ; the law which enjoyns such as had harvest and vintage , to leave gleanings and after-gatherings for the poor , sheweth , that of mens abundance the poor must have a part . the better to quicken you up to this duty , consider these two arguments . 1 this is an especial end of gods giving more to some than to others , that they who have more abundance should thereout give to them that need . this inference doth saint paul make ( 2 cor. 8. 14 , 15 ) from the distribution of manna , exod. 16. 18. for they that gathered more than was needful for themselves , and their housholds , gave of their abundance to such as had not enough . 2 rich men are not lords of the abundance which they have , but stewards , and therefore must dispose it according to the mind of the lord ; and that is , some part thereof to the poor , hereof they shall give an account . and therefore of all unmerciful men , such as are rich , and have enough for themselves , and others too , are worthy of most blame ; such an one was that rich man in the parable , of whom it is said , that he was cloathed in purple , and fine linnen , and fared sumptuously every day , and yet it is implied , that he afforded not to poor lazarus the crumbs that fell from his table . let such unmerciful rich men well weigh the end of that rich man , and bee henceforward stirred up to take due notice of a main duty that lieth upon them , which is , to be free and forward , liberal and bounti●●l in distributi●● to the necessities of the poor . knowing hee that soweth bountifully shall reap bountifully ; though god reward none by way of merit for their works sake , yet he will render to every one according to his deeds ; so as rich men shall lose nothing by being rich in good works , but rather gain very much thereby . chap. xv. directions to the poor . having given directions to the rich , i come now to give directions to the poorer sort , who stand in as much need as the former . i. labour to be content with thine estate , as being that portion god hath allotted unto thee ; and repine not against his providence , because thou hast not a larger allowance ; which is the counsel of the apostle paul , having food and raiment , let us bee therewith content . q. wherein doth this contentedness consist ? a. in bringing down your minds to your present state and condition . it is the great mistake of many , to think that contentedness consisteth in abundance , in raising up their estates to such a pitch , conceiving they should then be contented ; whereas indeed true contentedness consists rather in an evenness , suitableness , and proportion between a mans estate and his mind . the better to perswade the poorer sort to this duty of contentedness , i shall propound some few considerations . 1 that such as have convenient food and raiment injoy as much as the richest men on earth ; whereupon saith the apostle in the forementioned place , having food and raiment , let us be therewith content . though a man possess never so much of this worlds goods , yet doth he enjoy no more thereof than himself eateth , and weareth , for the rest goeth to others , and is nothing to him . obj. happily thou wilt say , that though his belly can hold no more than thine , yet his fare is better , and more delicious ? ans. though his fare may be much better , and more delicious , yet his delight therein may be less than thine in thy courser diet ; and his delicious fare doth usually prove hurtful to him , as the wise man noteth , eccles. 5. 12. 2 a little with the fear of god is much better than great treasures with trouble and vexation of spirit , as the wise man expresseth it , prov. 15. 16. better is a little with the fear of the lord , than great treasures and trouble therewith ; intimating , that a small estate with the fear of god is farre more comfortable than a great and plentiful estate without the fear of god , which is usually accompanied with much trouble and vexation of spirit . 3 that every mans estate is ordered by god , who as hee is the soveraign lord of heaven and earth , and may doe with us as hee pleases ; so he is infinite in wisdome , and thereby knoweth what estate is best and most convenient for us , even better than we our selves ; yea , and is rich in mercy and goodness , and thereby willing and ready to doe that which in his wisdome he knoweth to be best and most convenient for us ; which if it were seriously considered , would be a special means to work up our hearts to some measure of contentedness in our meanest estate and condition . 4 that our blessed saviour iesus christ , though he was rich , yea heir of all things , yet for our sakes became so poor , that as himself expresseth it , he had not where to l●y his head . and we read that women ministred unto his necessities . christ became thus poor for gracious ends ; as , 1 that hee might sanctifie poverty to all his members : for christ by undertaking it , sanctified it . 2 that he might minister comfort to his poor members : for in his example it is evident , that gods dear children may live here in a poor and mean estate . 3 that he might by his example teach us to submit our selves to the divine providence , resting contented with our poor and mean estate , if god shall call us thereunto . ii. labour to be humble ; humility is commendable in all , but especially it becometh such whom the lord hath brought into a low condition , that so they may walk suitably and answerably to their condition ; so much the wise man intimateth , when he saith , it is better to bee of an humble spirit with the lowly ; implying that with a low condition there should bee an humble mind and spirit . iii labour to bee rich in grace ; yea the poorer thou art in purse , labour to bee the richer in grace , and then thy worldly poverty will be no hinderance to thy spiritual preferment , but rather a furtherance , in that it puts thee into a better capacity , seeing they are the poor of this world , whom the lord usually makes rich in faith , and heirs of his kingdom ; stirre up thy self therefore by fervent praying , diligent reading , and frequent hearing of the word , to grow in grace , yea to grow rich in grace , that though thou art poor here , yet thou maist be an heir of heaven , and when thou dyest , with lazarus be received into abrahams bosome . iv. in thy greatest wants and exigencies labour to live by faith in gods providence , resting confidently upon him for a comfortable supply of all needful temporal good things . for thine encouragement hereunto take notice of that gracious promise , the young lions doe lack and suffer hunger , but they that seek the lord shall not want any good thing ; he doth not say , they shall have abundance , but they shall want nothing that is good for them ; and therefore said our saviour to his poor disciples , take no thought for your life , what yee shall eat , or what yee shall drink , nor yet , for your bodies , what yee shall put on ; is not the life more than meat ? and the body than raiment ? behold the fowls of the air , for they sow not , neither doe they reap , nor gather into barns , yet your heavenly father feedeth them ; are yee not much better than they ? here our saviour by several arguments labours to disswade his disciples from all distrustful thoughts and cares about their food and raiment , and to perswade them to live by faith in gods providence for the same . 1 the first argument is taken from the greater to the less , as thus ; god hath given you the greater thing , therefore hee will give you the less ; he hath given you life , therefore hee will not deny food ; he hath given you a body , therefore hee will not withhold raiment . this argument our saviour expresseth in these words , is not the life more than meat ? and the body than raiment ? 2 the second argument is taken from the less to the greater , and may be thus framed ; hee that provideth for fowls will much more provide for men ; but god provideth for the fowls of the air , therefore much more will he provide for men ; which argument is here amplified and confirmed by two reasons . 1 first from the means of provision afforded to men , which the fowls of the air want ; for whereas men plow , and sow , and reap , and gather their corn into barns , and thereby have means of provision which the fowls of the air want , for they sow not , neither doe they reap , nor gather into barns ; i. e. they have not , neither doe they use the means of provision which men doe , yet are they not unprovided of convenient food , for god feedeth them ; why then should men , who have such means of provision , distrust gods providence ? 2 from the excellency of man above fowls , expressed in these words , are yee not much better than they ? intimating , that men are much better than the fowls of the air ; and therefore seeing god provideth for the fowls of the air , much more will hee provide for men , especially for his own children ; for who is there that feeds his hawks , and his hounds , that will suffer his children to starve for want of convenient food ? and therefore you have good cause in all your straights and exigencies to live by faith in gods providence . chap. xvi . of christian-like carriage under reproaches . i. beware of manifesting any distemper or passion under your reproaches . i deny not but you may , and ought to be sensible of the wrong done to your name , for as a good name is a precious oyntment , so to have an evil name is a great judgement : and therefore you ought not to be insensible of the wrong done to your name by slanders and reproaches , saying , let men speak of me what they please , i care not , so long as i know mine own innocency ; for though the testimony of your own innocency be a ground of comfort unto you , yet your care must bee not only to approve your selves unto god , but also unto men , to be as careful of your good names as possibly yee can ; but yet you are not to manifest any distemper or passion upon the reproachful speeches of others against you . for , 1 that will give others just occasion to conclude , that you are verily guilty of those things whereof you are reproached ; so : in truth there is no greater symptome of guiltiness than your falling into passion , and being exasperated when you are reproached . 2 your distemper and passion will much disquiet your spirits , and indispose you to the right manner of performing any good duty . ii. beware of returning reproach for reproach , or rai●ing for railing , which is very unbeseeming a christian , being therein so unlike unto christ , who as the apostle peter speaketh , when hee was reviled , reviled not again . if therefore you profess your selves to be christians , farre be it from you to return reproach for reproach , for by seeking to right your selves by raising speeches , you take the cause into your own hands ; whereas if you would with patience commit your cause to god , he would clear up your innocency and thereby take off the reproaches which are cast upon your names ; therefore bernard adviseth his friend to be dumb and silent at the reproaches of his enemies . iii. seem to take little or no notice of those reproaches that are cast upon you . the wiseman saith , it is the glory of a man to pass over a transgression ; i. e. to seem to take no notice thereof . and truly , it is the best kind of revenge you can take of your reproachers ; for there can be no greater vexation to your malicious reproacher , than to see you take little or no notice of his reproaches against you , and whosoever will make trial , shall find that his adversary is more vexed with his silence , than if he should return like for like . iv when an evil report is raised of you , be not so much inquisitive who raised it , as to make a good use and sanctified improvement thereof . to this end know , and consider , that the report raised of you is either true or false ; if true , then you may discern the finger of god at your enemies tongues end , pointing unto you your sins , and calling upon you to humble your selves for the same . but if the report raised of you be false , yet you may hearken to it as to a call from god , to look more narrowly over your selves , lest you be overtaken with that sin wherewith at the present you are falsly charged ; for god knowing your temper and disposition , happily seeth that you are inclinable thereunto , and therefore suffereth others to charge you therewith , though falsly , meerly for the preventing thereof , that you may not bee overtaken therewith ; and thus may you make a good use of the falsest and bitterest objections of your adversaries against you . v labour to walk contrary to what is charged upon you , though falsly . as for instance ▪ if you are charged with hypocrisie , that you are no better than hipocrites ; labour the more for sincerity , and resolve to perform all you doe out of respect to god , more than unto men ; if you are charged with pride , carry your selves the more humbly and lowly , that your humility may appear unto all , and so your conversation give your enemies the lye . vi. goe and spread your reproaches before god in prayer , as good hezekiah did the reproaches of rabshekah , and make known your case unto him , desiring help and strength from him , to bear them christian like , and then you shall not need to doubt of his gracious comfort and support . chap. xvii . of our carriage in reference to crosses and afflictions . in regard that all men so long as they live here in this world are subject to manifold losses , crosses , and afflictions ; therefore it is necessary that i should give you some directions how to carry your selves in reference thereunto . the directions are these . i. fore-cast what losses , crosses , and afflictions may befall you . when you abound in plenty , think a time may come when your plenty may be turned into penury ; when you enjoy health and ease , think a time may come when your health may bee turned into sickness , your ease into pain ; when you are taking your greatest delight in your yoke-fellow , children , or friends , even then consider they are mortal , and may suddenly bee snatched from you ; look upon all creature comforts , as indeed they are , mutable , and moveable ; thus did anaxagoras , of whom it is recorded , that when tidings was brought him of the death of his son ▪ hee meekly replied , i always looked upon him as mortal . in like manner should we look upon all our creature comforts as mortal , and moveable . this likewise was iobs practice , as appears from that expression of his , the thing which i greatly feared is come upon me , and that which i was afraid of is come unto me ; intimating , that in his greatest prosperity he had thoughts and fears of a change , yea of those los●es and crosses wherewith he was now exercised . ii. prepare for losses , crosses , and afflictions ; the former without this will be of little or no use , a fore-sight of afflictions will little avayl us , unless we likewise prepare for them . q. how may wee prepare our selves for losses , crosses , and afflictions ? ans. i. earnestly desire , and seriously labour in the use of all means for an interest in jesus christ ; for , 1 though the condition of man at all times is very sad without in interest in jesus christ , yet the condition of a man in and under his afflictions , without an interest in christ is more sad , in that his conscience is then most usually awakened with the sence and apprehension of his sins and fearful judgements due unto him for the same , of which there is no hope or possibility of escaping without an interest in christ. 2 on the other side , the man that hath an interest in christ , hath abundant ground of comfort in the greatest troubles and afflictions , in that christ by his sufferings hath taken away the sting of them , which is sin , and changed the nature of them , by turning them from punishments into fatherly chastisements , for our profit and amendment . 2 as you would be prepared for afflictions , be careful to get and keep a good conscience : for assuredly , the testimony of your own consciences , that you have walked as in the sight and presence of god , endeavouring to have your consciences voyd of offence both towards god , and towards men , will be as a wall of brass , yea as armour of proof unto you in the day of trouble and distress ; so that your hearts shall not shrink at any affliction . though in the time of health and prosperity you may seem to bee rather losers than gainers , by keeping a good conscience in all things , yet in times of trouble and affliction ( next to an interest in jesus christ ) nothing will bee more available to you than a good conscience ; therefore let your main care bee to keep your consciences pure and clean from sin , not maintaining peace with any sin . 3 our preparation for affliction consisteth in a frequent resignation of our selves , and of all our comforts , into the hands of god , and to his will , for disposal as he pleaseth . by this means we shall be the more willing to part with them , when god shall bee pleased to call for any of them , especially it this resignation of all unto god be fresh upon our hearts and spirits . 4 our preparation for afflictions consisteth in casting all our cares , fears , and troubles of mind about those evils which may befall us , upon god , who hath promised to sustain us under the same , according to that of the psalmist , cast thy burden upon the lord , and he will sustain thee ; i. e. he will comfort and support thee ; to this the apostle peter likewise exhorteth , cast all your care upon him , for hee careth for you ▪ and truly gods caring for us may well take us off from all inordinate , excessive , and distrustful care about our afflictions ; and move us to lay the stress of our afflictions upon him , considering hee careth for us . 5 would you be prepared for afflictions , then be often putting cases to your selves of such straights and troubles , of such trials and afflictions as probably may fall out , and then return into your own souls to search and try what strength you have to hold out , if you should fall into such trials and afflictions ? when you enjoy abundance of this worlds goods , say to thy self , it may be before i dye i may bee stripped of all these , and reduced to great straights , what shall i then doe ? will not my faith then fail ? now i am at liberty , and enjoy the comfort of my relations , my friends and acquaintance , happily i may shortly be cast into prison , and be deprived of all my outward comforts , what shall i then doe ? how shall i be able to bear up under these sad changes ? it is good to put such cases to your selves , which will bee an excellent means to strengthen your faith against the evil day , against the day of trouble and distress , and to make you with the greater confidence to trust in god. thus the saints of old were wont to put the hardest cases to themselves for the better strengthening of their hearts and faith , as psal. 6. 2 , 3. iii. when god shall exercise you with any losses , crosses , or afflictions , labour to bear them christian●like ; to that end observe these rules . 1 bear them sensibly ; the lord expects we should be sensible of the waight of our afflictions ; hee would not have us as stoicks , or stocks , which are not affected with his stripes ; but like children , he would have us sensible of the smart of the rod. thus was iob. there are two extreams whereunto we are very prone to run in times of afflictions , the one is a despising of afflictions , the other is a fainting under them , both which are hinted to us by the author to the hebrews , my son , despise not thou the chastening of the lord , nor faint when thou art rebuked of him ; these are the two extreans we are carefully to avoyd in times of afflictions . 1 not to despise or slight the chastisement of the lord ▪ saying , if god will have my estate , let him have it ; if hee will have my husband , or wife , or child , let him have them ; this is a despising of the chastening of the lord , a little regarding , yea a contemning thereof , as the greek word implieth , which is very displeasing unto god. 2 not to faint under our losses , crosses , and afflictions , as when children dye , then the spirit of the parent to dye also ; or when the husband dyeth , then the spirit of the wife to dye also ; this is a fainting under the burthen of our afflictions , as if they were unsupportable , not to be indured , as the notation of the greek word implieth . 2 if you would bear your afflictions christian-like , bear them with patience and silence , according to the example of david , who when god laid his hand upon his back , he presently laid his hand upon his mouth , as appeareth by his own expression , i was dumb , i opened not my mouth , because thou didst it . this patient silent bearing of afflictions is opposed to two things . 1 to an inward repining at the dispensations of god towards you . 2 to an outward complaining and murmuring at them , both which you must carefully avoyd . 1 you must carefully avoyd all inward repinings at the dispensations of gods providence towards you : whatsoever storms are without you , yea and blow upon you , yet your hearts within you should be calm and quiet ; what though the lords dealings with you be very sharp ? yet you ought not to repine at them , but quietly and silently to submit thereunto , acknowledging the equity of gods proceeding with you , that as he is righteous in all his ways , so in particular towards you , and thereupon to say with good old ely , it is the lord , let him doe what seemeth him good ; and with our blessed saviour , father , not my will , but thy will be done . and if you bear your afflictions thus quietly , you shall bear them with much more ease at present , and find them more profitable in the end . 2 as you must carefully avoyd all inward repining , so likewise all outward complaining , and murmuring under the sad dispensations of gods providence . as you must not entertain any hard thoughts of god , as if he punished you above your deservings , or more than you are able to bear , so neither must you express any discontented words against the lords dealings with you ; for though a christian may mourn under sad providences , yet may hee not murm●●e at them ; though he may groan , yet not grumble ; but quietly bear all losses , crosses , and afflictions , both in opposition to all inward repining , and outward murmuring . 3 if you would bear your afflictions christian-like , you must bear them willingly and cheerfully . to help you herein , take these few considerations . 1 that no afflictions befall any without the wise ordering providence of god , as eliphas implieth , when he saith , that affliction cometh not forth of the dust , neither doth evil spring out of the ground ; truly , there is not a warrant comes to arrest thy body with pain or sickness , but it comes under the hand and seal of thy heavenly father ; there is not a habeas corpus comes to remove thy yoke-fellow , child , or friend , but it is signed by thy heavenly father . this consideration hath been a ground of comfort unto the people of god in all their afflictions ; the lord , said iob , hath given , and the lord hath taken away , blessed be the name of the lord. and this must needs be a ground of comfort , yea and joy unto all the people of god , especially if you shall consider in the next place , 2 that the end god aims at in your afflictions is to doe you good , yea some special good . that could not be done so well in any other way : the lord chasteneth us for our profit , saith the apostle ; every cross will bring with it some blessing or other , if the fault be not in our selves ; yea the greatest cross will bring the greatest blessing . 3 as god doth intend our good th●reby , so when it hath effected that good which god intended thereby , hee will soon remove your affliction from you , for the lord taketh no delight or pleasure in your pains or sufferings , but delighteth in mercy ; and therefore will not , neither can he suffer his afflicting hand to lye longer upon you , than in his wisdome he seeth to be needful and necessary , for the effecting of that good which he intends you thereby ; and therefore if your afflictions seem long unto you , know it is no longer than needs must , and that that good for which god sent it , is not yet effected . 4 that god will either proportion your afflictions to the measure of your strength , or your strength . to the measure of your affliction , laying no more upon you than he will enable you to bear , according to that of the apostle , god is faithful , and will not suffer you to bee tempted above what you are able to bear . iv. if you would bear you afflictions christian-like , you must bear them fruitfully , by labouring to make a sanctified use and improvement of them , whereby they will become comfortable blessings unto you ; for a sanctified affliction is a great blessing . q. what course should i take to have my afflictions so sanctified unto me , that i may be able to say with david , it is good for me that i have been afflicted ? a. i. in every affliction take notice of the displeasure of god against thee ; for though the lord doth sometimes afflict his children for the trial and exercise of their graces , rather than for any displeasure he hath conceived against them , as in iobs case it was , yet usually he strikes not till he be provoked by our sins , and therefore it will be thy wisedome in every affliction to take notice of the displeasure of god against thee . ii. search into thine own heart , and labour to find out the cause of gods displeasure against thee ; for it is not for nought that god afflicts thee , something or other is amiss in thee which god would have amended and reformed , and considering that the lord doth not only in general correct us for sin , but visiteth our special sins with special judgements and afflictions , therefore whensoever the lord visiteth thee with sickness , or exerciseth thee with any affliction , know it is thy duty to make a strict search , and diligent enquiry into thine own heart , for the special sin , or sins , god aims at therein , to find out the plague of thine own heart . thus did the people of god under their sad affliction , yea they called upon one another to the practice of this duty ; let us search and try our wayes ; , said they , lam. 3. 40. for as a disease can never be well cured till the cause thereof be first found out and discovered : so neither can any affliction bee sanctified and removed , till that which hath occasioned it be in some sort found out and discovered . for the better discovery of the particular sin or sins god aims at in thine afflictions , take these few rules and directions . 1 when god visiteth thee , or any of thy dear relations with sickness , or exerciseth thee with any affliction , or doth but shake his rod over thee , set thy self as in his sight and presence , and then examine thy soul and conscience thorowly , make an exact survey and search into every corner thereof , to find out the particular sin god aymeth at . 2 take notice what sin thy conscience doth first bring to thy remembrance : for conscience is gods deputy to convince thee , and to tell thee , that by living in the practice of such and such a sin , or in the omission of such a duty , thou hast justly brought upon thee such a judgement ; as thou mayst see in the example of iosephs brethren , who for their cruelty towards their brother , adjudged themselves worthy of all the ●iseries which they suffered ; for their consciences it seems in their distress chiefly checked them for that , therefore they had good ground to suspect that to bee the cause of their present distress ; under every cross and affliction therefore listen to the voyce of conscience , which will deal impartially with thee . 3 take special notice of the kind of thine affliction : for it is gods usual manner to punish sin in kind , by way of retaliation , observing an analogie , proportion , and similitude between the quality of the sin , and the punishment which hee inflicteth , and so leadeth us as it were by the hand , that we may come to find and feel it by his guidance and direction , for mens punishment often bears the image and superscription of their sin upon it . thus god oftentimes punisheth drunkards with dropsies , and covetous men with theeves , who rob them as they have robbed others . thus god often punisheth our prophaning of his sabbaths , by inflicting some judgement upon us on that day ; and our careless neglect of family-duties , by taking away a family-relation . thus there is oftentimes a proportion between mens practices , and gods punishments , by comparing whereof we may many times come to find out the particular sin , or sins , for which god afflicts us . 4 when gods afflicting hand is upon thee , consider for what sin especially thou hast often been reproved , either by the motions of gods spirit , or by the admonitions of his ministers , or by the checks of thine own conscience , and yet hast refused to reform the same ; thereupon suspect that sin in special to be the sin at which the lord aymeth in thy present affliction ; for it is usual with god to proceed from words to blows , to make us give more diligen● 〈◊〉 thereunto . 5 be earnest with god in prayer , that hee would help thee in this search , that he would discover and make known unto thee the sin , or sins at which he especially aymeth ; thus did iob , shew me , saith he , wherefore thou contendest with me ; i. e. for what sin or sins thou dost thus afflict me . and afterwards he cries out in his afflictions , make me to know my transgression , and my sin . in like manner doe thou in thine affliction fly unto god by prayer , beseeching him to shew unto thee wherefore he doth so contend with thee , and to make known unto thee what is thy transgression , and thy sin , that hath provoked his displeasure against thee . iii. having fo●nd out the particular sin god a●med at in thine affliction , then goe and confesse it unto god in prayer , with the aggravating ci●cumstances thereof ; freely judging and condemning thy self before god for the same , with a broken and contrite heart . and to such as confess their sins there is a promise of forgiveness made . to thy confessions adde earnest and fervent prayer unto god for the pardon and forgiveness of thy sins , for and through the merits of jesus christ. iv. wherein soever upon thine examination thou findest thy self to have been faulty , thou must endeavour to amend and reform ; for as the end of thy search is to discover what is amiss in thee , so the end of thy discovery is to amend and reform what hath been amiss in thee . and truely without this it will little avail thee to pray unto god for the removal of thine affliction , for the lord himself note●h continuance in sin to be the chief cause of the continuance of his hand of affliction upon his people . isa. 9. 12 , 13. v. though afflictions are special opportunities for spiritual advantages , yet seeing they are not of themselves able to work any good in thee , without the special assistance of gods spirit working together with them ; be earnest with god in prayer for a sanctified use and improvement of them ; that as he doth afflict thee , so he would teach and instruct thee by his holy spirit , how to make a good use thereof , to the spiritual advantage of thine own soul. in all thy addresses unto god in prayer , begge of him , that no affliction may pass away unsanctified ; and pray more for the sanctification of them , than for their removal . vi. in the time of thy affliction vow and promise unto god better obedience for the time to come ; that thou wilt bee more careful in the avoyding of those sins , for the commission whereof , and in the performing of those duties , for the omission whereof thy conscience checks thee . david speaks of vowes which he had made unto god in the day of his trouble and distress ; and truly this vowing unto god newness of life , better obedience , and a greater watchfulness over our selves for the time to come , is a necessary duty to be oft performed by us , especially in the time of our sickness , and that in regard of the weakness of our flesh ; for howsoever in our sicknesses and afflictions there may be good motions , purposes , and intentions in our minds , yet through the weakness of ●our flesh , we are apt to start from them . now a promise and vow is a special means to keep us from starting from our good motions and purposes vii . be careful to perform the vowes a●d promises thou makest unto god in the day of thy trouble and distress , for by thy vow thou hast bound thy self to performance ; and therefore saith the wise man , when thou vowest a vow unto god , deferre not to pay it , for hee hath no pleasure in fools ; noting it to be egregious folly in any to be forward in making vowes unto god , and then afterwards to be backward in performing what they vowed . chap. xviii . of dying well . if thou apprehendest thy disease to be mortal , and that it is like to be thy last sickness , then it will be thy wisdom to prepare thy self after the best manner thou canst for death . for thy better help herein , take these directions . i. set thine house in order ; i mean , settle thine outward estate , by making thy will ; which will no way hasten thy death ( as many foolishly doe imagine ) but rather put thee into a better capacity , to set thy soul in order for a blessed departure . and as god hath blest thee with an estate , so fayl not to give some proportionable part thereof for the relief of the poor members of jesus christ. though that charity which is exercised in a mans life-time is questionless the best , and the most acceptable unto god , when wee make our own hands our executors , and our own eyes our overseers ; yet i condemn not that charity which is shewed at the last , for better late than never . ii. send for some godly minister , or experienced christian , to advise thee about setting thy soul in order , in reference to thy great change . this direction the apostle iames giveth , for saith he , is any sick among you ? let him call for the elders of the church , and let them pray over him . and this i would advise thee to doe in the first place , not putting it off to the last , when thine understanding and memory begin to fayl thee , as the practice of the most is , who when the physician hath done with them , and in a manner given them over , then send for the divine to begin with them , as if a short prayer , and a few words of ghostly counsel , were enough to send them to heaven . iii. labour to make , or rather to renew , thy peace with god ; for though the making of thy peace with god ought not to be put off to thy death-bed , yet must it then be renewed in an especial manner , as being the last time of doing it . in order thereunto , i look back into thy former course of life , and call to mind the manifold aberations thereof ; as the vanity of thy thoughts , how vain and empty how carnal and prophane they have been ; as also the unsavouriness of thy words and speeches , how godless , and christless , yea how unprofitable they have been for the most part ; as also the wickedness of thine actions . and in examining thy self concerning thine actions , call to mind , as thy sinful omissions , and commissions , i mean , as what duties thou hast omitted , and what sin● thou hast committed ; so likewise thy sinful manner of performing holy duties , how thy most religious services have had a mixture of sin in them . likewise run over the several ages of thy life , and consider what sins thou committedst in thy childhood , what in thy youth , and what in thy riper years . and together with the number of thy sins , conside● the aggravating circumstances of them ; as how thou hast sinned against a gracious god , a loving fa●her , and bountiful lord and master ; how thou hast sinned against the admonitions of gods ministers , the motions of his spirit , and the checks of thine own conscience ; against the patience and long-suffering of god , which should have lead thee to repentance ; against the manifold vowes and promises thou hast made unto god for newness of life , and better obedience ; and how thou hast sinned out of a presumptuous hope of mercy , making the mercy of god an occasion of sin , and thereby turned the very grace of god into wantonness . thus goe on aggravating thy sins , till thou find thine heart in some measure affected with grief and sorrow for the same ; and then , 2 confess thy sins unto god in prayer ; spread them before him in a true and unfeigned acknowledgement and confession of them , freely judging and condemning thy self before god for the same . that thy confession may be performed after a right manner , it must have these properties , 1 it must be particular ; and of special sins ; i mean , in thy confession thou must descend to thy special and particular sins ; the prophanest wretch in the world may in a general manner confess , and say , i acknowledge my self to be a sinner . but if thou wilt make a true confession of sin , thou must lay open thy sins in particular before god ; and for thine encouragement thereunto , know , that the more particular thou shalt be in thy confession , the more comfort thou shalt find therein . ● thy confession must be as particular in respect of sins , so likewise full in regard of the aggravations of them . this did david in his confession of that sin of numbring the people , i have sinned greatly , saith he , in that i have done , and now i beseech thee , o lord , take away the iniquity of thy servant , for i have done very foolishly ; see what terms of aggravation he heapeth up . 1 i have sinned ; 2 i have sinned greatly ; 3 i have done foolishly ; 4 very foolishly . and as thou desirest pardon of thy sins , set them forth to the full , let no circumstance of aggravation be wanting , by which they may appear the more foul and filthy . 3 thy confession must be with inward remorse , and sorrow of heart , that thou hast sinned against so good , and so gracious a god ; thou must not content thy self with a meer verbal acknowledgement of thy sins and transgressions , being affected with no more grief in the confessing of them , than thou wast in the committing of them . but every sin confessed should be as a dagger piercing thee to the very heart ; at least thou shouldest grieve that thou canst no more grieve for thy sins ; thine heart should bleed , because thine eyes cannot weep . 3 having thus confessed thy sins , as thou desirest to renew thy peace with god ; earnestly begge of him the pardon , and the forgiveness of them in and through the merits of iesus christ ; for thou canst look for it only through the free grace and mercy of god in jesus christ. and as there is a promise of forgiveness to such as unfeignedly confess their sins , so there is likewise a promise of forgiveness to such who heartily pray for the same ; for saith the lord in answer to salomons prayer , if my people which are called by my name , shall humble themselves , and pray , and seek my face , then will i hear from heaven , and will forgive their sins ; and therefore if thou canst pray heartily unto god for the pardon of thy sins , thou hast thereby some comfortable evidence of their forgiveness ; for as the lord in the parable forgave his servant that was indebted to him , and had nothing to pay , even because hee prayed him ; so if thou canst pour out thy soul in a true and hearty prayer unto god for the pardon of thy sins , he will questionless forgive thee , even because thou prayest unto him ; for as david speaketh , the lord is not only ready to forgive , but plenteous in mercy to all them that call upon him . 4 sprinkle thy soul with the blood of iesus christ. christ is our peace , as the apostle calls him ; neither canst thou ( by all that thou art able to doe ) make thy peace with god , but only th●ugh faith in his blood . when the destroying angel saw the blood of the lamb sprinkled on the posts of any door , hee passed by that house , and they within were safe ; so that soul which is sprinkled with the blood of jesus christ , is so safe from the destroying angel of god , that he shall not doe it hurt ; for death is an advantage to that soul which is sprinkled with the blood of christ , being the door of life , and a gate to heaven , as cyprian calls it . though the blood of christ be the means of our peace and reconciliation with god , yet unless that blood be sprinkled on thy soul , thou canst find little peace there ; and therefore the apostle peter speaks not only of the blood of christ , but of the sprinkling of the blood of christ. it is not enough that christ hath shed his blood , but there must be besides the shedding of it , the sprinkling of it . christs blood was shed upon the cross , yet all men are not reconciled unto god thereby . and what is the reason ? surely because that blood is not sprinkled upon their souls ; and peace and reconciliation with god must be had , not only from christs blood poured out , but from his blood sprinkled . quest. how is christs blood sprinkled upon our souls ? ans. by faith , applying the blood of christ unto our own souls comfort ; faith is the hand of the soul , and the soul by faith puts her hand into the wounds of christ , takes of his blood , and besprinkles her self therewith , applying the merits and the vertue thereof unto it self , and thence follows peace , and reconciliation with god. obj. i would willingly apply the merits of christs death and passion unto my self , but oh , i am conscious of so much unworthiness , seeing nothing in my self why the merits of christs death should belong unto me , that i cannot , yea i dare not apply them to my self . ans. 1. it is good to be conscious to thy self of thine own unworthiness , but not so as to bee kept thereby from applying of christ , and the merits of his death and passion unto thy souls comfort . and truly , if thou wouldst but consider , that god respecteth his own goodness , and not ours , in the offering of his son , and that his grace is everyway most free , this conceit of thine unworthiness can be no just plea against the applying of christ , with the benefits of his death and passion unto thine own souls comfort ; it should rather be an incouragement unto thee , because the more unworthy thou art in thine own sight and sense , the more worthy thou art in the account of christ. the greatest worthiness that any christian can here attain unto is , to be sensible of his own unworthiness . 2 thou who complainest of thine unworthiness , i would ask thee , whether any man before he made application of christ , and of his merits unto himself , did see any thing in himself why christ should belong unto him rather than to any other ? the scripture saith , there is no difference , for all have sinned . obj. 2 my sins are so many for number , and so hainous in their quality , that i cannot imagine that christ should belong unto me , and therefore dare not apply him , nor the benefits of his death and passion unto my self . ans. the more sinful thou art in thine own sense and apprehension , the fitter thou art to close with jesus christ , and to apply the merits of his death unto thy self ; for in that gracious invitation of christ , we find no other qualification put in , but a sense of sin , come unto me all yee that labour and are heavie laden , and i will give you rest ; where the parties invited to come unto christ , are such as are sensible of , and thereupon groan under the weight and burden of their sins , as the words in the greek there properly signifie ; and luke 5. 32. christ professeth , he came not to call the righteous , but sinners ; not such as were righteous in their owne conceit , but such as were sinners , in their own sense and apprehension , truly sensible of their sins ; so that sense of sin is the only qualification requisite to an application of jesus christ. obj. 3 i have often sinned against knowledge and conscience , and therefore fear i have committed that unpardonable sin , the sin against the holy ghost , and so dare not apply christs blood unto my self . ans. though the sin against the holy ghost bee a sin against knowledge and conscience , yet every sin ( yea every grievous sin ) against knowledge and conscience , is not the sin against the holy ghost ; for they may be without malice of heart , which this cannot be ; and therefore though thou hast often sinned against knowledge and conscience . yet if thou hast not sinned with a malicious heart , i. e. thou hast not sinned meerly because thou wouldest displease god , and grieve his spirit , thou hast not committed the sin against the holy ghost . iv. having made thy peace with god , then make thy peace with men , by an hearty forgiving of all who have wronged thee . this is a duty to be per●ormed by thee in the whole course of thy life , as any occasion thereof is given , without which the lord will not accept of any christian service , and sacrifice that thou offerest unto him ; and therefore saith our saviour , when thou standest praying , forgive , if thou hast ought against any ; for indeed , how canst thou ask god forgiveness of thy sins , when thou wilt not forgive man his offences against thee ? how canst thou begg peace and reconciliation with thy heavenly father , when thou wilt not be reconciled on earth to thy brother ? as therefore this duty is to be performed by thee in the whole course of thy life , so especially in thy last sickness , for thereby thou maist gain some assurance in thine own soul of the forgiveness of thy sins committed against god ; which our saviour implieth in that expression of his , if yee forgive men their trespasses , your heavenly father will also forgive you ; wouldst thou therefore be assured of gods mercy towards thee in the forgiveness of thy sins committed against him ? search narrowly into thine own soul , and if thou canst find thou dost as heartily forgive thy brother , as thou dost desire forgiveness of god , then maist thou assure thy self of gods mercy to thee in the forgiveness of thy sins committed against him ; so much is hinted to us in the fifth petition of the lords prayer , forgive us our trespasses , as we forgive them that trespass against us ; which latter clause is added , partly to stir us up , readily to forgive those who have wronged us ; and partly to strengthen our faith in the assurance of the forgiveness of our sins committed against god , from our readiness to forgive those who have wronged us ; in that our forgiving of our brother is a fruit proceeding from gods forgiving of us . v. labour to clear up thine evidences for heaven , that thou maist upon good ground be able to say with the apostle paul , i know that when the earthly house of this tabernacle is dissolved , i shall have a building with god , an house not made with hands , eternal in the heavens . the scripture layeth down sundry clear evidences of a true right and title unto heaven , which who so finds in himself , may rest assured of a blessed life after this ; i shall instance only in one , which indeed is the principal of all , and a very comprehensive one , viz. faith in iesus christ , which we find often set down in scripture , as a sure evidence for heaven , for saith our saviour , god so loved the world , that he gave his only begotton son , that whosoever beleeveth in him should not perish , but have everlasting life ; and saith iohn baptist , he that beleeveth on the son hath everlasting life ; i. e. he is as sure of it , as if he were in actual possession of it . q. how may i know whether i have a true s●ving faith ? a. most divines doe hold forth the frui●s and effects of faith , as the only signs thereof , and means whereby men should try and examine their faith ; but the truth is , the fruits of a saving faith in many christians are often times so weak ▪ that if they should examine their faith only by them , they would bee apt to question the truth thereof , yea to conclude against themselves that they have no true faith at all , therefore i shall briefly shew thee the antecedents of faith , by declaring the ordinary method o● gods spirit in working true faith in the soul , which is this , 1 god by his spirit in the ministery of the word , doth awaken a mans conscience , and maketh him to see and discern , as , his manifold sins and transgressions , so , his misery by them , in regard of the dreadful punishments due unto him for the same . this method the lord observed in those three thousand converts mentioned , acts. 2. 37. examine therefore whether thou hast by the ministery or the word been convinced of thy sins , and of thy miserable condition thereby ; how thou art liable to the wrath of god , to all judgements and plagues here , and to eternal death and condemnation hereafter ; for till thou beest convinced of thy sins and misery , thou canst see no need , nor want of jesus christ. hence the law is said to be our school-master , to bring us to christ , because it doth discover , as our sins , and our misery by reason of them ; so our need of christ. 2 the next work of gods spirit , is to make the soul sensible of its wretched , miserable condition , affecting it with some measure of grief and sorrow for the same . this method likewise the lord observed in those three thousand converts , mentioned acts 2. 37. where it is said , when they heard this , i. e. when they were convinced of that horrible sin of theirs , in crucifying the lord of life , they were pricked in their hearts , viz. with the sence and apprehension of their wretched , miserable condition . examine therefore whether thou hast been truly sensible of thy wretched , miserable condition , and whether the sence thereof hath affected thee with true grief and sorrow for the same . though all men are no● alike afflicted with a sence of their wretched , miserable condition , but some much more deeply than others ; yet few pass through the pangs of their new birth , without some throws , some grief and sorrow for their sins ; neither can i conceive how any should cloze with jesus christ as their saviour , till they have been so sensible of their sins , as that they are sensible of their need of a saviour . 3 another work of the spirit is to convince the soul of its own unrighteousness , that so it may the more willingly seek out after the righteousness of christ , to be cloathed therewith ; for so long as a man is conceited of any righteousness of his own , he will never be beholding unto jesus christ for life and for salvation : for as our saviour saith , the whole need not a physician , they need neither physick , nor physician , and therefore care for neither . in like manner , such as are strongly possessed with a good conceit of their own estate and condition , of their own righteousness , see no need they have of christ and his righteousness , and so regard him not . examine thy self therefore , whether thou hast ever been truly and thorowly convinced of thine own unrighteousness , whether thou hast discerned the sins of thy holy services , whether thou hast cried out with the church , all my righteousness is as filthy raggs ? &c. 4 the next work of the spirit , is to convince the soul of the perfection of christs righteousness , and of the all-sufficiency of his sacrifice ; that his righteousness is a most perfect and exact righteousness ; that his sacrifice upon the cross was a full satisfaction to gods justice , for the sins of all the elect , it being the sacrifice of the son of god , even of him that was god , as well as man ; which indeed added an infinite value to all which christ did , and suffered for mans redemption , in which respect the redemption wrought by christ is called plenteous redemption ; enough and enough for all the sins of his people , how many or how hainous soever they were . now , examine whether thou hast found this work of the spirit upon thy soul , so that thou art convinced thorowly , as of thine own unrighteousness , so of the perfection of christs righteousness , and of the all-sufficiency of his sacrifice , which far exceedeth the merits of thy sins . 5 the next work of the spirit is to convince the soul of christs willingness to receive all poor sinners , sensible of their sins , who will come unto him , and cast themselves and the burden of their sins upon him , by affecting them with a serious apprehension of the manifold gracious invitations of christ unto poor sinners , as that in isaiah , h● , every one that thirsteth come yee to the waters , he that hath no money , i. e. no goodness nor righteousness of his own , let him come ; and that fore-mentioned place , mat. 11. 28. come unto me all yee that labour and are heavie laden , and i will give you rest . examine thy self therefore whether thou hast been thorowly convinced of christs willingness to receive all poor sinners that will come unto him , and cast the burden of their sins upon him . 6 the next work of the spirit is , to stirre up in the soul some earnest longing desire after jesus christ , so that the soul cries out , oh that christ were mine , oh that upon any terms my soul might enjoy him ; which desires are the lifting up of the doors and gates of the soul for the receiving of jesus christ. 7 the spirit of god having thus prepared the soul to a closing with jesus christ , then he works the grace of faith in it , whereby it throwes it self into the armes of christ , rolls it self upon him , and rests upon his perfect righteousness , and all-sufficient sacrifice , for the pardon and forgiveness of its sins here , and for eternal life and salvation hereafter . thus have i shewed thee the ordinary way and method which the lord useth for the working of true saving faith in the hearts of his people . wouldst thou then know whether that faith thou pretendest to , be a true saving faith , try & examine it by the fore-mentioned particulars ; consider whether it was thus kindly wrought in thee , according to the ordinary method of gods spirit ; if so , then though the fruits of faith are very weak in thee , yet thou hast a comfortable evidence of the truth thereof , and so consequently hast a sure evidence for heaven . obj. though i cannot deny these fore-mentioned particulars to bee wrought in me , yet notwithstanding i have no comfortable evidence and assurance of heaven , nor of my interest in iesus christ. ans. for answer hereunto , i shall lay down three comfortable considerations . 1 a man may have the faith of adherence and dependence , though he hath not the faith of evidence and assurance , for the better understanding whereof you must know , there is a two-fold faith , as divines distinguish , viz. the faith of adherence , whereby we roul our selves upon christ , and rest upon him and his merits alone , for ●ife , and for salvation ; and the faith of evidence and assuran●e , whereby wee know and are assured of our interest in christ , and consequently of our right and title unto heaven . this latter is the refle● act of the soul , by which a christian clearly seeth his own happiness , whereas the former is the direct act of the soul. now , a man may have the faith of adherence , which is true justifying faith , that giveth him an interest in christ , and a right to heaven , and yet may want the faith of evidence and assurance , so that he knowert not his own happiness . as the child may truly hang about the mothers neck , or cast it self into her armes , and yet receive neither kiss nor smile from her , so a poor soul may truly roul it self upon christ , cast it self into his armes , and rest in his bosome ( which is true faith ) and yet have neither kiss nor smile from him ; therefore far be it from thee to question the truth of thy faith meerly for want of christs smiling upon thee , or to question thy faith of adherence , because thou hast not the faith of evidence and assurance . 2 assurance of our interest in christ , and of our future happiness , though it be requisite to the consolation of a christian , yet not to his salvation ; though to his comfort , yet not to his safety ; his condition may be safe , though not very comfortable at present : for a christians safety doth not at all depend upon his assurance , but upon his faith . that christian that can by faith roul himself upon christ , cast himself into his armes , resting upon his merits alone for life , and for salvation , his state and condition is safe , though he hath not that assurance which he doth desire : for the promise of life and salvation is made to faith , and not to assurance ; the tenour of the gospel is , beleeve and thou shalt be saved , as ioh. 3. 16. god so loved the world that he gave his only begotten son , that whosoever beleeveth in him should not perish , but have everlasting life . it is not said , that whosoever hath assurance of his interest in christ , and of eternal life and salvation , but whosoever beleeveth in christ shall be saved . this consideration may revive many drooping souls , who though they doe renounce all confidence in themselves , and in any righteousness of their own , and place their whole confidence upon the righteousness of jesus christ , and the merits of his death and passion , yet have no comfortable assurance in their own souls of their interest in christ , or of their eternal life and salvation ; let such know , that their condition may bee good and safe for all that . 3 assurance of salvation is not so ordinary as many christians doe imagine , for indeed they are but for christians who doe here attain to a clear evidence and full assurance of their salvation ; such whom the lord here calleth forth to hard services , or great sufferings , to them he is pleased many times to give some clear evidence and assurance of their eternal life and salvation , for their better comfort and support . thus many martyrs have expressed their full assurance of a better life after this , whereas such a measure is not usually granted to ordinary christians , their trials being but flea-bites in comparison of the others . vi. then especially act the graces of gods spirit in thee ; as , 1 thy falth , which is a grace of special use to thee so long as thou livest in this world , but most of all at thy last sickness , and in the time of death ; therefore then especially bee often actuating , and exercising thy faith in jesus christ ; with the eye of faith look upon christ hanging upon the cross , there offering up his life as an all-sufficient sacrifice , and full satisfaction to gods justice for thy sins , and cast thy self into the armes of jesus christ , resting upon his merits alone for life and for salvation : with a disclaiming of all confidence in thy self , or any righteousness of thine own , place thy whole confidence upon the righteousness of jesus christ , and upon the merits of his death and passion . 2 then especially act thy zeal for gods glory , by giving good counsel to those who are about thee , or come to visit thee ; it is the last time thou canst doe any thing for god in this world , therefore then shew thy love to him , and zeal for his glory , by calling upon others to fear him , and serve him , by a conscionable discharge of the duties of their places , callings , and relations ; perswade them to minde the things of this world less , and the things of heaven more ; to prize health , and improve it for the good of their souls ; to lay up a stock of graces and comforts against the evil day , and to get their evidences for heaven clear , before they be cast upon their death-beds . words of dying men are of most efficacy and authority , and therefore improve thy dying speeches to the glory of god , and the good of thy neighbour . thus our blessed saviour , when he was to leave the world , shewed his zeal for gods glory , and love to his disciples , in leaving with them many precious counsels , comforts , and exhortations ; and the apostle paul being aged , and knowing the time of his departure was at hand , called for the elders of the church of ephesus , and leaves with them many excellent and weighty exhortations . 3 act thine obedience , by resigning up thy self unto the will of god , to be at his dispose , either for life or death ; as thou must not be unwilling to dye when god calleth thee , so neither must thou be over eager to dye before hee call thee ; thou maist not desire death out of discontentment of mind , because of some present miseries and afflictions which lye upon thee ; nay , thou maist not absolutely wish to dye out of a desire to be rid of thy sins , and to bee with christ , but it must be with a submission to the will of god , if he see it meet and convenient for thee ; though paul knew it were far better for him to dye than to live , yet did he not desire death absolutely , but with a submission to the will of god. vii . be frequent in reading the holy scriptures , or cause them to be frequently read unto thee , for there thou shalt find , 1 examples of gods mercy shewed to the afflicted . 2 instructions how to bear , and improve thy present visitation . 3 comfortable promises of support under the sorest trials . and know for certain , that one promise in the book of god will bee more effectual to yeeld thee comfort on thy death-bed , than all the counsel of thy friends that shall be then about thee . viii . be often lifting up thine heart to god in prayer . and when through weakness of body , and faintness of spirit , thou art not able to pour our thy soul in any set and solemn prayer , send up some short ejaculatory prayer unto god , as that of the poor publican , lord be merciful to me a sinner ; and also that of the poor man , lord i beleeve , help thou my unbelief ; and that of the apostles , lord increase my faith ; and that of stephen , lord iesus receive my spirit . these ejaculations going from the heart , they are acceptable and pleasing unto god ; let us therefore as austine adviseth us , endeavour to dye praying , by a frequent breathing forth of these or such like ejaculatory prayers . ix . be often resigning up thy soul into the hands of god , saying with our blessed saviour , father , into thy hands i commend my spirit . little children for the most part desire to dye in their fathers bosome , or upon their mothers lap ; even so shouldst thou in the hour of death , cast thy soul into the arms of thy heavenly father , and rest in the bosome of jesus christ. if thy disease be painful , turn to those direction ; in the fore-going chapter how to bear afflictions willingly and cheerfully . chap. xix . directions to such as visit the sick. visiting the sick being a work of mercy , it will be thy wisdom so to manage and improve the same , that thou maist both benefit thine own soul thereby , and likewise doe good to the sick party . i. that thou maist benefit thy self thereby , take these few directions . 1 in visiting thy sick neighbour take occasion to think of thine own mortality , and proneness to fall into sicknesses and diseases : for that which befalls one man may befall another , in that we all carry about us , as mortal , so frayl bodies , subject to the like calamities ; which the lord knows how soon may befall any of us . 2 lift up thine heart in thankfulness unto god , for that health and strength of body he is pleased still to continue unto thee . health is a greater mercy than most doe imagine . ask the sick man what hee thinks of health , and he will tell thee , it is the greatest of temporal mercies , and in it self a mercy not to be valued ; the truth is , all mercies are prized by the wanting of them , more than by the having and enjoying them . as no body admires the sun but when it is eclipsed ; so neither doth any esteem health , but when by sickness they are deprived thereof , 3 labour to be compassionately affected with the miseries and afflictions of thy brother , for as iob speaketh , to him that is afflicted pity should be shewed from his friend . which duty is often urged and pressed in scripture , as by the apostle paul , rejoyce with them that rejoyce , and weep with them that weep ; and by the apostle peter , in this phrase , having compassion one of another ▪ which beza paraphrastically well turns , be touched with the sence and feeling of one anothers griefs . and truly that communion and nearness of conjunction that sincere christians have one with another , doth call for this duty ; for as they are all sons of one father , so are they members of one body , in respect whereof there should , nay there ought to be such a compassion and sympathy in the members of the mystical body , i mean among christians , as there is in the members of the natural body . now , you know that in the natural body if one member suffer , all the members suffer with it ; as the apostle expresseth it , 1 cor. 12. 26. which place saint augustine in his works often expounding , most excellently shewes the mutual compassion betwixt the members of a natural body ; behold , saith he , the foot treadeth on a thorn , and see how all the members condole it ; the back bends it self , the head stoopeth ; the eye , though remote in place , diligently searcheth it out ; the tongue complaineth , as if it self were pricked ; and the hands doe their best to pluck it out ; and yet neither back , nor head , nor tongue , nor eye , nor hand , nor any member but the foot was touched with the thorn ; and surely such a sympathy and fellow-feeling there ought to bee amongst true christians , who are all members of one body , whereof christ iesus is the head . ii. as in visiting the sick , thou must be careful to benefit thine own soul thereby , so likewise to doe what good thou canst to the sick party . to that end observe these few directions . 1 forbear to talk of any vain , worldly , or needless matter before him ; but let thy discourse be as savoury and spiritual , so in some measure suitable to his condition ; as of death , and preparation thereunto ; of the day of judgement , of the happiness of those who have an interest in christ , and his righteousness , and the like . 2 perswade the sick party to settle his estate , by making his will , ( if he have not done it before ) that so hee may with more freedome wholly mind the spiritual good and welfare of his soul. this counsel did the prophet isaiah give unto king hezekiah , when hee was first struck with sickness . 3 if thou apprehendest his disease to be dangerous , flatter him not with a hope of recovery , lest thereby thou betray his soul to eternal death ; but deal faithfully with him , by declaring unto him his weak and dangerous condition , and advising him , as to think of death , so to prepare for it , telling him , that the fitter hee is to dye , the fitter he will be to live , if the lord should adde more days to his life . 4 if thou perceive him to be ignorant , instruct him in the principles of religion , especially touching mans miserable condition by nature , and the state of redemption by jesus christ. 5 if thou perceivest that he hath not a due sence of his sins , endeavour to affect him with a sence and apprehension of his sins , and the hainousness of them ; as also of his miserable condition in regard of the punishments due unto him for the same , which are all judgements and plagues here , and eternal death and damnation with the devils and damned in hell. 6 question him concerning his willingness to dye , and his hope of a better life after this , and upon what foundation he builds his hope of salvation ; whether upon his good meaning and desires ? or upon his just and honest dealing with men ? or upon his frequent performance of holy duties ? if thou perceivest that hee builds his hope of salvation upon any of these , or upon any thing besides jesus christ , labour to take him off from those false bottoms , by shewing him the insufficiency of his good meaning and desires , yea of his civil and religious righteousness to salvation , how they are but rotten foundations whereon to build the hope of his salvation . 7 having taken him off from his false bottoms , and rotten foundations , then instruct him in the only true ground of salvation , whereon hee may safely bottom his hope of salvation , viz. christ and his righteousness , with the merits of his death and passion . 8 labour to convince him that there is no way or means of salvation , but only by beleeving in jesus christ , by receiving him as his priest and king , by resting upon his all-sufficient sacrifice for the pardon and forgiveness of his sins here , and for eternal life and salvation hereafter . 9 perswade him thereupon to goe out of himself unto christ , to adventure his soul upon him , with a disclaiming of all his own righteousness as filthy raggs , to place his whole confidence upon the righteousness of jesus christ , and upon the merits of his death and passion . to this end set forth unto him the perfection of christs righteousness , the all-sufficiency of christs sacrifice , with his willingness to receive and embrace all poor sinners that will but come unto him , and cast themselves , and the burden of their sins upon him . 10 perswade him from his heart to forgive those who have wronged him , as he expects forgiveness at the hand of god ; and if he hath wronged any by acts of injustice , perswade him to make what restitution and satisfaction he is able , telling him , that goods ill gotten will prove a moath to consume , and a fire to burn his whole estate . 11 because , as the apostle speaketh , if we judge our selves , we shall not be judged of the lord. perswade him to keep a day of judgement in his own soul , by calling to mind his sins , together with the aggravating circumstances of them , and then to arraign and condemn himself for the same , judging himself guilty , as of all judgements and plagues here , so of eternal torments in hell hereafter ; and then to fly unto jesus christ for the pardon and forgiveness of his sins , who is a true city of refuge to all those who fly unto him , against the hue and cry of their sins , and will in no wise cast out any who come unto him . chap. xx. how to cloze the day with god. having shewed you how to walk with god all the day long , i come now to shew you how to cloze the day , and lye down with god in the evening . the directions may be brought to these two heads . 1 such as concern our behaviour in the evening , before our going to bed . 2 such as concern our behaviour at our going to bed . i. the directions which concern our behaviour in the evening before we goe to bed , are these . 1 with-draw thy self into some secret and retired place , and there look back , and call to mind how thou hast spent the day ; consider how thou hast performed the fore-mentioned duties , belonging to the several parts of the day ; call to mind what thy carriage hath been in secret , and what in company ; how thou hast improved the one and the other ; and whether thou hast discharged the duties of thy place , calling , and relations . as he is the best trades-man , that every day in the evening taketh an account of his worldly losses and gains ; so he is the best christian , that every day in the evening taketh an account of his spiritual losses and gains , whether he goe forward , or backward , in the ways of godliness . and therefore , as many shop-keepers have their day-books , where into they enter all their buyings and sellings , even all their worldly transactions , which they usually review in the evening : so will it be a point of spiritual husbandry in us , every evening to review the passages of the day , and our transactions therein , which would tend exceedingly to the good and welfare of our souls . history tells us of many heathens who were wont every evening to review the transactions of the day ; as of sextius the roman philosopher , of whom it is recorded , that every evening as he was going to bed , hee would question his soul , what evil he had healed , what vice he had withstood that day ; in what regard he was better then before ; an example worthy our christian imitation , and a shame it would be to us to fall short of heathens herein . ii. call to mind the passages of gods providence towards thee , and treasure them up in thine heart and memory , labouring to make a right use of them . the truth is , it is an argument of a prophane and irreligious heart , to let the remarkable passages of gods providence pass away without any due observation of them ; for as the psalmist speaketh , the lord hath so done his marvellous works , that they ought to be had in remembrance ; and therefore it is thy duty , and will be thy wisdome , as in the day , to take notice of all the passages of gods providence towards thee ; so in the evening to call them to remembrance , that they may take the deeper impression upon thee . iii. if thou hast been moved to anger in the day time , let not the sun goe down upon thy wrath ; which is the counsel of the apostle paul , whereby he implieth such a speedy suppression of anger , that it may not sleep with thee , for saith he in the next verse , this is to give place to the devil , who , like the lion that is greedy of his prey , when the sun is down creepeth forth , seeking whom he may devour ; and in the night season , coming to the angry man in his bed , saith gregory , he setteth before him the greatness of the wrong done unto him , and aggravateth the ●ame , by all the amplifying circumstances thereof , to heighten up his anger to a revenge ; and therefore saith the apostle , let not the sun goe down upon your wrath ; but if you have been moved un●o anger , it must not live past a day , lest in the day having conceived some displeasure , thou travel with revenge in the night , and in the morning bring forth some mischief or other ; and therefore as we say of the toad-stool . it grows up in a night , and dyes in a night ; so should this poysonous weed of anger , dye on the day wherein it was born . iv. before thou goest to bed , be sure to offer unto god thine evening sacrifice of prayer and thanksgiving ; this is hinted unto us under the law , where the lord required his evening sacrifice , as well as his morning , now , this is that which thou shalt offer upon the altar , two lamb● of the first year , day by day continually ; the one lamb thou shalt offer in the morning , and the other lamb thou shalt offer at even . this was the daily ordinary sacrifice , which the lord required under the law , and therefore much more doth hee require a morning and an evening sacrifice of prayer and praises now under the gospel . and truly , if thou shalt lye down in thy sins unrepented of , thou mayest happily awake with hell flames about thine ears ; and therefore farre be it from thee to presume to goe to thy bed , before thou hast offered unto god thine evening sacrifice of prayer , and therein heartily begged the pardon and forgiveness of all thy sins , in and thorow the merits and mediation of jesus christ. shouldst thou put off the performance of this duty till thou art in thy bed , as the practise of too too many is , it is very likely thou wilt fall asleep before thou hast made any great progress therein ; and those prayers which thou makest in thy bed will prove but drowsie yawning prayers at the best ; therefore bee sure to offer up thine evening sacrifice before thou goest into thy bed , and if conveniently thou canst , before supper , for by experience we find that our bodies are much more drowsie , and our spirits much more dead and heavie after supper than before . q. whether a man finding his body drowsie , and his spirits dead and heavie , had better fall upon the duty of prayer , or forbear it for that time ? ans. drowsiness of body , and deadness of heart , is no sufficient warrant for the omission of thine evening sacrifice of prayer , but thou oughtest to ●erform it notwithstanding , as well as thou canst , and that for these reasons . 1 because the scripture giveth us no warrant for the omission of a bounden duty , because of some present drowsiness and indisposition thereunto , but doth rather expresly hold forth the contrary , enjoyning christians to pray always , and to pray continually , with sundry the like expressions : which imply , as a frequent lifting up our hearts to god in ejaculatory prayers , so a constant observance of our set times of solemn prayer . 2 as man that hath little or no appetite to his meat , yet by forcing himself to eat a bit or two , he begins to have a better stomack thereunto ; so when a christian hath no mind or disposition unto prayer , but findes his body drowsie , his spirit heavie , and his heart dead ; yet by forcing himself thereunto , though against his mind , doth many times find his affections ●●ickned , and his spirits raised up in prayer ; yea it is wonderfu● what quicknings and enlargements do many times come upon an adventurous soul , upon a soul that will adventure upon duty , against deadness , drow●ness , and such like discouragements ; and therefore let not the drowsiness of thy body , nor the heaviness of thy spirit , so far prevail with thee , as to forbear and omit thy course of praying ; but fall upon it , and for ought thou knowest , thou mayest feel and finde the lively quicknings and inlargements of gods spirit upon thy spirit in the performance thereof . 3 when a christian feels and findes his body drowsie , his spirit heavy , and himself very indisposed unto the duty of prayer , yet hee may do it with much uprightness and sincerity of heart , that is , hee may do it in obedience to the command of god , as in the sight and presence of god , with a desire to approve himself unto god in the doing of it , and herewith hee may exceedingly comfort himself against deadness and drowsiness ; for such is the excellency of this grace of sincerity , that it maketh all our services to be pleasing unto god , though they bee performed with deadness of heart , and dulness of spirit . 4 though our prayers bee performed with much deadness of heart , and indisposition of body , yet being put up in the name of christ , they finde acceptance with god in and thorow his mediation and intercession . let us therefore put up our prayers in the name of christ , and by faith cast our selves and our services upon him , and then wee shall not need to doubt of gods acceptance of them . thus have i shewed thee the duties to bee performed by thee in the evening before thy going to bed . i come now to the duties to bee performed by thee at thy lying down . i. as thou art going to bed , take all occasions of holy and heavenly meditations . to give you some hints , as thou art putting off thy cloaths , think how it will not be long before thou beest stripped of all , and go out of the world as naked as thou camest into it ; which iob excellently expresseth , naked saith hee , came i out of my mothers womb , and naked shall i return thither ; q. d. i came into the world destitute of cloathing , and of all outward comforts whatsoever ; and naked shall i return thither , not into his mothers womb again , for that is impossible , but to the grave , the womb of the earth , and common mother of all ; so that his meaning is , i shall go out of the world , as naked as i came into it . he●ce death is called an uncloathing , because it strips a man of all his ornaments , not only of his apparel , but also of his honours , wealth , and riches . how should the consideration thereof stir thee up to labour for the true riches , and spiritual cloathing , i mean the saving graces of gods spirit , and the robe of christs righteousness , and then thou shalt not goe out naked , but adorned and enriched . as thou art laying thy self down in thy bed , let the bed mind thee of thy grave , thy sheets mind thee of thy winding-sheet , and thy sleep mind thee of death , for death is but a kind of sleep ; sleep is a short death , and death is a long sleep : hence sleep and death are often put the one for the other in scripture , and death is often set out by sleep . that thou maist lengthen out this meditation , think of the several resemblances between sleep and death ; as , 1 men asleep are at rest , free from all trouble , from all toyl and travel ; so the dead doe rest from their labours , as revel . 14. 13. blessed are the dead which dye in the lord , for they rest from their labours ; that is , from their troubles and travails . 2 men asleep rise again : so the body after it is dead and laid in the grave , shall arise again ; death is but a sleep somewhat longer than ordinary . 3 sleep refresheth the body of a man : so doth death the bodies of the saints ; for the body lieth down a weak , frail , mortal , corruptible body , but riseth a strong , glorious , immortal , and incorruptible body ; so much the apostle paul plainly expresseth , where speaking of the resurrection of the body , he saith , it is sown in corruption , it is raised in incorruption ; it is sown in dishonour , it is raised in glory ; it is sown in weakness , it is raised in power ; it is sown a natural body , it is raised a spiritual body . 4 sleep oftentimes cometh upon a man unexpectedly : so doth death ; for how many dye on the sudden , when they least of all looked for it ; and therefore how doth it concern us to live in a continual expectation of , and preparation for death ? 5 sleep cometh acceptably to some men , so doth death to beleevers , who welcome death as their best friend next to jesus christ. thus let thy sleep mind thee of thy death , and that not as farre off , but as near at hand , thinking thou mayest this night sleep the sleep of death ; for how many have gone well to bed , and been dead before the morning ? and that which happeneth unto one may befall another . ii. as thou art going to sleep , commend thy self , thy relations , wife , children , servants , and all that thou hast , into the armes of gods protection , knowing , that they are safe whom the lord keepeth . and then labour to fall asleep as thou art meditating of some good thing , for then will thy sleep bee more sweet , thy dreams more comfortable , and thine heart will be in better plight when thou awakest . chap. xxi . of the morality of the sabbath . having shewed you how to walk with god on the week days , i shall now shew you how to walk with god on the sabbath day ; so as it may prove a comfortable day unto you . to this end i shall 1 prove the morality of the sabbath . 2 give you grounds for the change of the sabbath , from the last day of the week to the first , proving our lords day to be now the true sabbath . 3 give you directions how to sanctifie the same . 4 adde some motives to quicken you up to a conscionable observation of the directions . 1 because there are many who are not convinced of the morality of the sabbath , and so not of the continuance thereof , therefore it is requisite that i first prove the commandement of the sabbath to be moral and perpetual , and to continue in force even to the end of the world , for that is accounted moral , which ( as a rule of life ) bindeth all persons , in all places , at all times . arguments proving the morality of the sabbath . 1 because it was sanctified in the time of adams innocency , as we read , gen. 2. 3 , 4. now adam in his innocent estate was a publick person , the great representative of all the world , that therefore which was commanded to him in his innocency , appertained to all his posterity even to the end of the world . and if god saw it necessary for our first parents in the time of their innocency to have a sabbath day to serve him in , that they might more freely and fully give themselves to holy and religious exercises . then what need have we the posterity of adam , now in our corrupted estate , to have a sabbath , to take our thoughts off from our worldly businesses , and bestow them wholly on god , and the duties of his worship and service ? 2 the commandement concerning the sabbath is placed in the number of the moral commandements , for when god renewed the whole moral law , delivering it most solemnly on mount sinai , and ingraved it in two tables , hee placed this commandement concerning the sabbath amongst the rest , and made it one entire precept , so as if the morality thereof be denied , and this commandement made no part of the moral law , then the moral law would consist but of nine commandements , which is contrary to the word of god , which often maketh express mention of ten. 3 the manner of the delivery of this commandement confirms the morality and perpetuity of it ; and shews , that it is of as great force as any of the other nine . 1 for first , god by his immediate voyce commanded this , as well as the rest . 2 this commandement was written by the finger of god , in tables of stone , as well as the other , as to signifie ▪ the hardness of our hearts , so likewise the continuance and perpetuity of this commandement . 3 it was placed in the very heart of the ten commandements , as that which by a careful and conscionable performance of the duties required therein , would give life to the keeping of all the rest . and it is a certain truth , that he who makes no conscience to keep holy the sabbath day , will make little conscience of keeping any of the other commandements , so he may doe it without discredit of his reputation , or danger of mans law. look how a man is careful and conscionable in the performance of the duties of piety to god on this day , in like manner is he careful and conscionable in the performance of the duties of righteousness toward his neighbour on the week days . obj ▪ i some object that of the apostle , yee observe days , months , and times , and years ; as also that to the colossians , let no man judge you in meat , or in drink , or in respect of an holy day , or of the new moon , or of the sabbath day . ans. the apostle here condemns not the moral sabbath , which we now call the lords day , but he speaks of the levitical sabbaths , which were the first day of every month , and the first and last days of every one of their solemn feasts , which were called sabbaths , all which are now abrogated . obj. 2 some object , that to a christian every day is a sabbath , and therefore say , that we should not restrain it to one day more than to another . ans. 1 true it is , every day should be a sabbath to a christian in two respects : 1 in a resting from sin. 2 in a readiness to serve god. for as we should at all times rest from sin , so we should bee always in a readiness and disposition to serve god. yet are we not bound to spend every day as a sabbath , by laying aside the lawful works of our callings , and giving up our selves wholly to the solemn duties of gods worship and service , which is contrary to the command of god , who saith , six days shalt thou labour , and doe all thy work , but the seventh day is the sabbath of the lord thy god , in it thou shalt not doe any work ; where the lord doth require of us as well to follow the works of our calling on the six days , as to keep holy the sabbath day , by a conscionable performance of his worship and service . i deny not but divine worship is to bee performed unto god every day : as under the law , we read they had their morning and evening sacrifice every day ; so we should every day offer up our morning and evening sacrifice of prayer ; and truly by duties of piety to god are our worldly businesses sanctified and seasoned , and therefore are every day to be performed , but yet so as the duties of our ordinary callings be likewise performed , and not neglected by us . 2 upon the same ground , neither adam , nor the iewes before christ should have observed any sabbath , because they were bound to rest from sin , as well as christians . 3 neither are we to keep days of fasting , because we are to fast from sin every day . having thus proved the morality of the sabbath , and answered some objections against it . ii. i shall in the next place give you the grounds for the change of the sabbath , from the last day of the week to the first . 1 divine institution , even the institution of christ himself , which appeareth two ways . 1 by the title given to the first day of the week , namely , the lords day : for whatsoever in holy writ is said to be the lords denominatively , fo that christ is the author and institutor ; as for instance , the lords supper , because he instituted it ; the people of the lord , because he chose them ; the lords messengers , because he sends them . upon the same ground the first day of the week is denominatively called the lords day , and that not by creation , for so every day is his from the beginning , but by divine institution , because it was instituted by christ the lord , for divine worship and service , and for the memorial of the great work of redemption wrought by him . agreeable hereunto is that of augustine , who saith , that the apostles appointed the lords day to be kept with all religious solemnity , because in that day our redeemer rose from the dead , and therefore is called the lords day . 2 by the practise of the apostles , who constantly assembled together on the first day of the week , which is our lords day , and that without doubt , upon the command of christ himself ; for whereas he continued forty days on earth after his resurrection before he ascended into hea●en , it is said , in that ▪ time hee gave commandements unto his apostles , and spake unto them of the things pertaining to the kingdom of god ; that is , he instructed them how they should change the bodily sacrifices of beasts , into the spiritual sacrifices of prayer and praises ; the sacrament of circumcision into the sacrament of baptism , the sacrament of the passeover , into the sacrament of the lords supper . and then likewise he instructed his apostles touching the change of the sabbath into the lords day . to which agreeth that of learned iunius , who saith positively , that the change of the sabbath was not by the tradition of men , but by the observation and appointment of christ , who both on the day of his resurrection , and on every seventh day after unto his ascension into heaven , appeared to his disciples , and came into their assemblies . hereupon we read the apostles met together on every first day of the week ▪ to preach the word , and to communicate the lords supper , as ioh. 20. 19 , 26. acts 2. 1. acts 20. 7 , and in divers other places . and wee find it expresly ordained by the apostle paul , that the weekly collections for the poor should be on that day . now concerning the collection for the saints , as i have given order to the churches of galatia , even so doe yee ; upon the first day of the week , let every one of you lay by him in store , as god hath prospered him , &c. and why on that day ? surely no other reason can well bee imagined , but that their assembling together to partake of the ordinances of god , was wont to be on that day ; and therefore , because works of charity suit well with duties of piety ; and that by the ordinances then dispensed , they might be stirred up to a more free and chearful contribution ; the apostle ordained also , that the collections for the poor should be on the same day , viz. the first day of the week . 2 another argument proving the first day of the week , commonly called the lords day , to bee the true christian sabbath now under the gospel , may bee taken from the constant practice of the church and people of god since the apostles times . as i have shewed you , that it was the practice of the apostles to observe the first day of the week , which is argument enough to warrant the day , they being guided by the spirit of christ in an especial manner : so it doth clearly appear , that it hath been the practice of all holy men since the apostles times , to observe this day , and that under the name of the lords day . ignatius , who lived in st. iohns time , saith , let every one that loveth christ keep holy the lords day , which is the queen of daies . eusebius in his ecclesiastical history plainly shews how the church and people of god in several ages after the apostles times observed the first day of the week , as instituted by christ , and ordained afterwards by the apostles . i might spend much paper in shewing how this day hath been observed in all ages , from the apostles times to these daies . now the constant custome of the church is not to bee sleighted . that expression of the apostle , if any man seem to bee contentious , wee have no such custome , neither the churches of god , sheweth , that the custome of the church is a matter to be regarded . 3 the resurrection of christ both giveth a ground for the sanctifying of our christian sabbath , and likewise sheweth a reason for the changing of the day , for the work of redemption wrought by jesus christ , being far more excellent than the work of creation , did much more deserve a weekly memorial . that the work of redemption was more excellent appears , in that it cost more to redeem the world of gods elect , than to create the whole world ; for to create the world , it cost god but a word , as it were ; hee but spake the word , and it was done . but to redeem the world of gods elect , it cost no less than the precious blood of the son of god. so that this work hath swallowed up the former , as the temple did the tabernacle . and wee who live after christs resurrection , are as much bound to the celebration of the first day of the week , as they who lived before , to the last . it is very observable , that a seventh day hath been observed to the honour of god ever since the creation ; and such a seventh , as never a week in the alteration was without a sabbath , and never a week had two sabbaths ; for as the week ended with the former sabbath , so the next week began with our sabbath , which could not have been , if any other seventh day had been chosen . if any shall ask why the change of the day is not more clearly expressed in the new testament , i answer , because there was no question moved about the same in the apostles times ; which may likewise serve as a reason why in the new testament there is no express command for the baptizing of infants in particular , namely , because there was no question moved about the same in the apostles times . iii. come wee now to the directions how to sanctifie the lords day . to the sanctification whereof two things are required . 1 an observing of a rest . 2 a consecrating of that rest wholly to the worship and service of god. i. there must bee a resting , and that from several things . as 1 from all the ordinary works of our calling , which is expresly set down in the commandement ; six daies shalt thou labour and do all thy work , but the seventh day is the sabbath of the lord thy god , in it thou shalt not do any work . viz. of thy calling . and let not any pretend the greatness of their charge , as a plea for their working ; but know assuredly , that what you get that day by your labour , will contribute little towards your charge . for whatsoever is got on that day , will not be blessed of the lord , but will prove like achans wedge of gold , which being got contrary to the command of god , brought the fire of gods curse upon all the rest which hee had lawfully gotten . 2 from all kinds of recreations , especially such as tend to carnal and ●ensual delight , which though they may be lawful at other times , yet are unlawful on the lords day , being as expresly forbidden by god himself , as the works of our calling , as you shall finde , in isa. 58. 13. where the lord requires of his people , that they turn away their feet from doing their own pleasures on his holy day . and that they call the sabbath a delight , the holy of the lord , honourable , and honour him , not doing their own wai●s , nor finding their own pleasures . and it is found by experience , that recreations do more steal away our affections from heavenly meditations , and distract us in gods service , than the works of our calling . whereupon saith st. augustine , how much better is it to plow on the lords day , than to dance ? 3 from all immoderate eating and drinking , whereby wee are fitter to sleep than to attend upon the ordinances of god. and therefore how blame-worthy are they , who make the lords day a day of feasting their neighbours and friends ? for though it be lawful upon this day to make such provision as shall be convenient for our own families , or for the relief of our poor neighbours , yet to make solemn feasts upon this day ( as is the custome of too many ) whereby servants are kept from the publick ordinances , and our selves and guests are more indisposed to the duties of gods worship and service , must needs be unlawful . and therefore , though wee be not forbidden upon the lords day to kindle a fire for the dressing of meat , yet we must take heed , that wee make not such a flame , as shall kindle the fire of gods wrath against us . 4 from all worldly words , and discoursing of earthly affairs , which the lord himself expresly forbiddeth by the prophet isaiah , not speaking thine own words , which imports talking and discoursing of worldly matters on the sabbath day ; for where the lord hath commanded the whole man to rest from worldly works , there hee commands , as , the hand to rest from working , so the tongue from talking of worldly matters . but in the fourth commandement , the lord hath commanded the whole man to rest from worldly works , where hee saith , thou shalt do no manner of work , &c. therefore hee commands the tongue to rest from talking of worldly matters , as well as the hand from working of servile and worldly works . how blame-worthy then are they , who make the lords day a reckoning-day with work-men , and servants , or at least a visiting day amongst their friends and neighbours , and so confequently a day of idle tattle about their profits , pleasures , or other mens matters ? 5 as from worldly words , so from worldly thoughts , as much as wee can . for 1 know , that every commandement extends to our very thoughts , binding them , as well as to the outward actions , ex . gr . the sixth commandement from murtherous thoughts ▪ as well as from the act of murther . the seventh , from adulterous , and lustful thoughts , as well as from the act of adultery . the eighth , from covetous thoughts , as well as from the act of covetousness . 2 know , that the lord requireth not onely the outward man , and external actions , to bee consecrated unto him , but especially the inward man ; in which regard wee ought , as much as possibly wee can , to sequester our thoughts from worldly matters , that they may be wholly taken up with spiritual and heavenly meditations . 6 there is another rest expected from every one on the lords day , and that is a resting from sin , which wee ought to do , as much as in us lyeth , at all times , but especially on the lords day , which ought to be kept as an holy rest . and truly , wee cannot offer unto god a greater indignity , than to serve the devil in the works of darkness on the lords day , which is consecrated to the honour and service of god. thus much of the first particular requisite to the sanctification of the lords day , namely , an observing of a rest . ii. come wee now to the second , viz. a consecrating that rest wholly to the worship and service of god. for it is not enough that wee keep a rest , but wee must keep an holy rest ; barely to rest on the sabbath day , is but a sabbath of beasts . wee must remember the sabbath day to keep it holy . for this is the chief end whereunto the outward rest tendeth . now the consecration of the sabbaths rest , consists , 1 in our preparation thereunto . 2 in a conscionable performance of those duties the lord then requireth of us , which may be brought to two heads , viz. 1 duties of piety . 2 works of mercy . duties of piety are of three sorts , viz 1 publick . 2 private . 3 secret. the which , because they are interchangeably mixed with one another , therefore i shall interchangeably speak of them . the duties to be performed by way of preparation , are these . 1 remember the day beforehand , to the end you may so order and dispose of your worldly affairs , that they may be dispatched in convenient time on the eve of the sabbath , that so both your selves and servants may goe to bed in such time , that your bodies may be well refreshed with sleep , and your mindes fitted for the duties of the day . this the lord intimateth in the beginning of the fourth commandement , saying , remember to keep holy the sabbath day ; where by remembring it , may bee meant a minding of it before hand . how blame worthy then are they , who sit up themselves , and keep their servants so late up in the night before the sabbath , that they are enforced to lye longer in their beds than ordinary on the sabbath day , yea and when they are come into the congregation , are fitter to sleep than to hear ; is this to remember the sabbath to keep it holy ? 2 at your first awaking in the morning , lift up your hearts to god in prayer and thanksgiving , for that comfortable rest and sleep hee hath vouchsafed unto you the night past ; for , it is he ●hat giveth his beloved sleep , and who reneweth his mercy every morning . and then begge of god the assistance of his spirit , to carry you through all the duties of the day . 3 rise early on the sabbath day ; for in regard there are , as secret duties of piety to be performed by you in your clossets , so private duties of piety in and with the family ( if you live in a family ) before you goe to the publick congregation ; yee ought to rise so early , that you may have convenient time for these duties , and be at the church at the beginning of the exercises . how blame worthy then are they , who on the week-dayes can rise betimes to follow their worldly businesses , but on the lords day doe lye longer in bed than ordinarily , giving themselves up to their carnal ease and rest ? is this to keep holy the sabbath day , thus to sleep away the first and chiefest part thereof ? 4 in your rising , let out your hearts in a serious meditation of iesus christ , and of the great things he hath done and suffered for you , and of the many good things whereof in and through him you are made partakers . meditate likewise on the infinite majesty of god , whom the glorious angels adore with covered faces , that your hearts being possessed with an aweful apprehension thereof , you may perform the duties of gods worship and service with such everence as becometh so sacred a majesty . 5 so soon as you are up and ready , with-draw your self into some priva●e place , and there read some por●ion of the scriptures , which will be an excellent means to season your hearts , and compose your minds ; yea hereby you will be the better prepared to hear the word preached , and the better enabled to try the doctrines delivered , according to the exhortation of the apostle , prove all things , hold fast that which is good . 6 as prayer is a duty to be performed every morning , so especially on the lords-day morning ; which is in some measure to bee suitable thereunto . having therefore confessed your sins , and begged the pardon of them , together with power against them , and grace to serve god : then pray both for the minister , and for your selves . 1 for the minister , that god would give him a door of utterance , that he may open his mouth boldly to publish the mysteries of the gospel ; yea that he may speak the vvord truly , sincerely , powerfully , and profitably , delivering that which is suitable and seasonable to your condition . 2 for your selves , that god would banish out of your heads all worldly wandring thoughts , which may distract your minds in the hearing of the word , and so choaking that heavenly seed , make it fruitless . and that he would give unto you , as attention to hearken , so understanding to conceive , wisdome to apply , judgement to discern , faith to beleeve , memory to retain , and grace to practise what you shall hear ; that so the word may prove unto you a savour of life unto life , and not a savour of death unto death . these two last duties of reading the word , and prayer , are not to be performed only alone in secret , but likewise in and with your families , if so be you be parents , and masters of families ; and therefore before you goe to the publick ordinances , call your family together , and pray with them , as for other things , so in special for the influences of the grace of god , and the incomes of his spirit upon your hearts and spirits in the good duties you shall take in hand , that so you may perform them after such a manner , as glory may redound to gods name , and some spiritual good and advantage to your own souls . these are the duties to be performed by way of preparation . having thus fitted and prepared your selves , i. call your f●mily together , your children and servants , and take them along with you to the publick congregation ; and ●et ioshuahs resolution bee often in your mind , as for me and my house , we will serve the lord. and as you are going , 1 consider whither you are going , viz. not to a fair or market , but to the house of god , where god himself is present to behold you , yea where god himself speaketh by the mouth of his ministers . 2 go with a readiness of heart , and resolution of mind , to receive every truth that shall bee made known unto you out of gods word ; with such an heart came cornelius , to hear peter . wee are all here present before god , to hear all things that are commanded thee of god , said cornelius to peter . and it is said of the bereans , that they received the word with all readiness of mind . ii. being come into gods house , observe these rules and directions . 1 set your selves as in the sight and presence of god , who not onely observeth your outward carriage and behaviour , but likewise understandeth all the imaginations of your hearts , and is privy to every wandring thought in praying , hearing , and other holy duties , which will be a special means to keep your minds from roving after other matters . 2 labour to hear the word with profit . to this end and purpose i finde four special virtues commended in the scripture , viz. 1 humility . 2 honesty . 3 attention . 4 faith. 1 humility , for when a man is of an humble , lowly , meek , and contrite spirit , then is hee fit to hear the word , because hi● heart being emptied of pride , and self-conceitedness , there will be room for the word to take place ; therefore saith david , the meek will the lord guide in judgement , and the meek will hee teac● his way . and saith the lord himself by his prophet isaiah , to this man will i look , even to him that is poor ( viz. poor in spirit ) and of a contrite spirit , and trembleth at my word 2 another virtue requisite to the profitable hearing of the word , is honesty , or uprightness of heart , whereby a man sincerely purposeth in every thing to approve himself unto god , as to avoid every sin whatsoever , that the word condemneth , be it never so delightsome or profitable unto him ; so to indeavour himself to the performance of every duty belonging to his place and calling , which the word commandeth . this is that honest and good heart which our saviour intendeth , luk. 8. 15. 3 as honesty , so attention is requisite ; while the word is preaching , you must diligently attend thereunto , as they who would be loath to lose a word that should be delivered . this particular is noted of those that heard christ-preach , of whom it is said , that they were attentive to hear him ; or as the greek text hath it , all the people hanged on him to hear him , i. e. they were very attentive , as unwilling to let any thing pass them : so should you be as attentive to the ministery of the word . to this end , keep your eyes steddy on the preacher . and as hee passeth from point to point , think briefly on the point which is past , which will exceedingly help your memory . 4 faith is another virtue requisite to the profitable hearing of the word , i say , faith , whereby we do not only beleeve that which is taught us out of the word to be true , but also apply it unto our selves , as if it were in special directed unto us . the gospel is the power of god unto salvation ▪ saith the apostle , but to whom ? even to every one that beleeveth . and saith the author to the hebrews , the word preached did not profit them , not being mixed with faith in them that heard it . in whose heart there is true faith , that man will apply the whole word of-god unto himself , whether it be the threatnings of the law , to terrifie him from sin , or the sweet promises of the gospel to allure him to holiness ; and so maketh much profit of every sermon hee heareth . thus much for your hehaviour in the publick congregation . but you must not rest here , thinking you have thereby sanctified the sabbath day . for there are likewise both private and secret duties of piety required to a true sanctification of the lords day , of which you ought to be as careful and conscionable , as of the publick duties in the publick congregation . for god requires the whole day , and not a part onely . as therefore you would not be contented your servants should work for you only an hour or two on each of the six daies : so neither should you yeeld less unto god , than you require for your selves . by private duties of piety , i mean such as are perfo●med in a private family . and by secret , such as are done in some secret and retired place , between god and ones self alone . now the private duties of piety which are especially required of such who are parents and masters of families , and wherein every member thereof are to joyn , are these . i. repeating the sermons they have heard with their family , and examining them one after another what they remember , explaining the same unto them , which is commended to us by the practice and example of our lord and saviour jesus christ , who when he was come home , said unto his disciples , have yee understood all these things ? viz. that he had preached to the multitude ; and st. mark saith , when they were alone , hee expounded all things to his disciples . wherupon one observeth , that christ by his example doth instruct every master of a family how to carry himself in reference to those under his charge on the lords daies after their departure from the publick congregation . and truly a treble benefit will follow hereupon . 1 in respect of your selves : for the more you build up others , the more your selves are built up in knowledge , faith , and every grace of god. 2 in respect of your children and servants , for it will make them to hearken more attentively to that which is delivered in the publick congregation , if they know they shall be called to an account for the same when they come home . 3 it would much help both your selves and servants in the understa●ding and beleeving of that which you have heard in the publick , if at home you would repeat it , and confer of it , and examine the proofs that have been delivered for the confirmation of it . ii. another private duty is singing of psalms , for this may and ought to be performed in your families , as well as in the congregation . this david commends for one duty of the sabbath , as psal. 92. 1. the title of the psalm is , a psalm or song for the sabbath day . and thus it begins , it is a good thing to give thanks unto the lord , to sing praises unto thy name , o most high. this ordinance being questioned by some , and denied by others , i shall 1 prove the lawfulness thereof . 2 give you some directions for the right manner of performing the same . first the lawfulness of singing psalms doth appear both from scripture , example , and reasons . 1 for scripture-proofs there are many , both in the old and new testament ; but not to mention those in the old testament , which may not prove so convincing . in the new wee finde it commanded by the apostle to the ephesians ▪ speak to your selves in psalms and hymns , and spiritual songs , singing , and making melody in your heart to the lord. and saith the apostle iames , is any among you afflicted ? let him pray . is any merry ? let him sing psalms . where you see it is in express terms commanded , and that as a gospel duty . 2 we finde it commended , both by the example of our saviour , and the practice of the apostles , and other saints of god in the primitive times . 1 by the example of our saviour , of whom it is recorded , that ( as at other times ) so the night in which he was betrayed , hee sung a psalm , together with his disciples ; and when they had sung an hymn , or psalm , they went out into the mount of olives . 2 by the practice of the apostles , and other saints in the primitive times . for wee read , that at midnight paul and silas prayed , and sang praises unto god , and the prisoners heard them , plinius secundus , though an heathen , who lived about two hundred years after christ , testified of christians , that they had their morning songs , using to rise before day to sing psalms . 2 reasons commending this duty , may be taken from the benefits accompanying the same ; for 1 by this duty joyntly performed , our own spirits will bee much quickened and enlivened . 2 wee shall thereby quicken and enliven the spirits of others . 3 we shall all thereby be made the more chearful in serving god , which may be one reason why paul and silas joyned singing of psalms with their prayers . 4 it manifesteth an holy zeal that wee bear unto our god , and witnesseth that we are not ashamed to profess and praise his holy name ; and therefore our tongue doth with chearfulness sound out aloud the praises of god. this holy zeal did david express , saying , i will give thanks unto thee ( o lord. ) among the heathen , and sing praises unto thy name . having thus proved the lawfulness of this duty by scripture , example , and reason . ii. come we now to the directions for the right manner of performing the same , which are set down by the apostle in these words , singing with grace in your hearts to the lord. 1 first therefore it must be in the heart , or with the heart , i. e. our hearts must go with our voices , the one must be lift up as well as the other . for god is a spirit , and therefore will be worshipped with our hearts and spirits , as well as with our bodies . and truly , singing with the voice , without the concurrence of the heart and spirit , is no more pleasing to god , than a sounding brass , or tinkling cymbal . 2 as we must sing with the heart , so with grace in the heart , that is , we must exercise the graces of gods holy spirit in singing , as well as in praying ; labouring to express the same affection in singing the psalm , as david had in penning the same ; as if it be a psalm of confession , then to express some humility and brokenness of heart and spirit in singing it . if it be a psalm of prayers and petitions , then must our affections be fervent . if a psalm of praises and thanksgivings , then must our hearts be chearful . and thus must the affection of the heart be ever suitable to the quality of the psalm . 3 it must be to the lord , that is , as in the sight and presence of the lord , and to his honour and glory . as the apostle expresseth it in the next verse , whatsoever yee do , in word or deed , do it as in the name of christ , so to the praise and glory of god , making his glory the main end and aim of what you do . iii. another private duty to be performed with our family , is prayer ; for if this duty ought to be performed every day , twice at least , viz. in the morning and evening , then especially on the lords day , which the lord hath wholly consecrated to his worship and service . the directions for the right manner of performing this duty of prayer , so as it may be an acceptable service and sacrifice unto god , you may finde in chapter second , about the latter part thereof . iv. reading the scriptures is another duty to be performed in and with our family , that so they may bee acquainted with the body of the scriptures ; yea and with the precepts and promises , the directions and consolations of the word , for their direction and comfort . directions for the more profitable reading of the scriptures , see chap. 4. these are the private duties of piety to bee performed on the lords day . besides the publick and private , there are likewise secret duties to be performed by every one alone in their closets or chambers ; which are briefly these . 1 reading some part of gods word , or other good books . 2 meditating of what you have heard or read that day ; which is an excellent means to make the word both read and preached profitable unto you . for as meat , though it be never so wholsome , nourisheth us not , if it be not concocted and digested : so is it with the word of god , the food of our souls , if it be not by meditation concocted and digested , it will nothing at all profit us ; but being by meditation digested , it will then prove effectual to the nourishing of our souls . 3 examining your selves , as of your former life & conversation , so especially of your carriage the last week , and of the manner of your performing the duties of the day ; and as you should be humbled for your faylings therein , so you should resolve , with the assistance of gods grace , to be more watchful over your selves for the time to come , and to be more careful in sanctifying the lords day , by a conscionable manner of performing the duties thereof . 4 praying unto god is another duty to be performed by you in secret , as well as publickly and privately ; yea you should double and treble your prayers on the lords day . under the law , we read how the lord required double sacrifices on the sabbath day ; for besides the daily sacrifices , two lambs more were appointed to be offered up on the sabbath day , four in all , to shew the holiness of the day . and in like manner ought you to double your spiritual sacrifices of prayer , and praises on the lords day , earnestly beseeching him for christs sake to pardon , as your sins in general , so in special the manifold infirmities and imperfections which have passed from you in the performance of your holy se●vices , and to enable you by his spirit to perform them for the time to come with more life and vigor , with more fervency and affection . having thus shewed you both the publick , private , and secret duties of piety to be performed on the lords day , come we now to the works of mercy , which is another head of duties which ought to be performed on thatday ; and therefore to duties of piety you must adde works of mercy on the sabbath day : in a conscionable performance of both which consisteth the true sanctification of the sabbath . and because man consists of two parts , viz. of soul and body , and both of them are subject to many maladies , therefore the works of mercy may be brought to these two heads : 1 such as concern the soul. 2 such as concern the body of your neighbour . i , the works of mercy which concern the soul of your neighbour are these , and such like . 1 to instruct the ignorant in points of doctrine needful and necessary to be known ; herein iob expressed his charity , as eliphas testifieth of him , thou hast instructed many ; viz. in the knowledge of god. 2 to draw sinners to repentance , by setting before them , as the severity of gods justice against all impenitent sinners , so the freeness of his grace , and riches of his mercy to all peniten● sinners . 3 to comfort such as are comfortless , through an apprehension of the number and hainousness of their sins , by setting before them the all-sufficiency of christs sacrifice , and the gracious offers in the gospel to all who find their sins a burthen to them . 4 to exhort and stirre up such as have begun well to hold on patiently , and constantly ; whereunto the apostle exhorteth us , let us , saith he , consider one another , to provoke unto love , and to good works , or to whet on to love and good works , as the word in the original properly signifieth . 5 to reprove and rebuke such as are scandalous and offensive in their waies . thus iohn reproved herod for herodias his brother philips wife , and for many other evils . 6 to resolve the doubtful . 7 to strengthen and establish such as are weak in grace . these indeed in one respect may be called works of piety , namely , as they are instructions , directions , and consolations gathered out of the holy scriptures : but in another respect they are works of mercy , namely , as they tend to the good of your neighbours souls : in which the poorest that are may be rich in good works . ii. the works of mercy , which concern the body of our neighbour , are these , and such like . 1 relieving such as are in want . the apostle enjoyning the corinthians to lay up some thing in store , every first day of the week ( which is the lords day ) implieth , that that is a very fit season , not only to do such works of mercy , which are then offered unto us , but also to prepare for other times . and surely , if every one would every lords day set apart something out of his commings in that week , for a stock to give to charitable uses , much good might be done thereby . for as men by this means will have more to give , than otherwise they will finde in their hearts to do on the week days : so they will give both more bountifully , and more willingly , because the stock out of which they give is prepared before-hand ; and ( it being a sacred stock , by their voluntary setting it apart to such an use ) their conscience will account it sacriledge to lay it out any other way . if poor men that live by their daies labour , and servants that live on their wages , would every lords day lay up some half-pennies , or pence , for this end and purpose , they might have without any sensible dammage to themselves , a stock for the poor . how much greater store would be for the poor , if rich men , according to gods blessing on them , would so do ? 2 visiting the sick , and such as are otherwise restrained of liberty . this we finde practised by our saviour , and that upon the sabbath day , after the publick ordinances were ended ; as mark. 1 , 29 , 30. where we read , that our saviour with some of his apostles , after they were come out of the synagogue , went to visit peters wives mother , who lay sick of a feaver ; which sheweth , that christ accounted it a work of mercy , suitable to the sabbath , to visit the sick . from whence we may learn , as just occasion is offered , to spend some time of the sabbath in visiting the sick , it being an especial work of mercy proper to the sabbath ; yea and an especial means to fill our minds with spiritual meditations , and our mouths with holy conferences , which are parts of private sanctification of the sabbath . what time therefore others spend in idleness , or vain company , or sitting at street-doors , or walking abroad in the streets and fields , let us spend in this , and such like works of mercy . directions for the right manner of visiting the sick , see in chap. xix . besides these duties of piety , and works of mercy , which are commanded to be done on the lords day , there are some things which the lord permits unto us in regard of the weakness and infirmities of our bodies , viz. sleep , food , and apparel . because we cannot with strength and delight spend the whole day in sabbath duties , without competent rest , food and apparel ; therefore it is lawful for us to spend some time , as in sleep , so in apparelling our selves , and in refreshing our bodies with food , which otherwise would be ready to faint : but by a moderate use of these , we are inabled to do the things we take in hand the more chearfully . but herein two cautions ought carefully to be observed . 1 you must spend no more time about them than needs must . wherefore your bodies being refreshed with moderate sleep , you ought to get up early on the lords day , as about six or seven of the clock , and to use all possible speed in dressing your selves ; and not to sit longer than needs must at your meals ; that so you may have the more time for the duties of gods worship and service on his day . and truly , since the lord is so good and gracious unto you , as to afford you some part of his own day for the refreshment of your bodies ; far be it from you to abuse his goodness , by lavishing away more time therein than needs must . second caution , do them as sabbath-dayes-works , which is done two waies . 1 by doing them for this end , that thereby you may bee the better inabled to serve god. thus , when at your lying down the evening before the sabbath , you desire god to give you quiet , comfortable sleep , that thereby your weak bodies may be refreshed , and you the better inabled to serve him the next day in the duties of his worship and service , this is a sabbath-sleep . in like manner , when you eat and drink , for this very end , that your bodies may be refreshed , and your spirits revived , and you thereby the better inabled with chearfulness to serve god the remaining part of the day , this is a sabbaths-eating and drinking . 2 by raising spiritual and heavenly meditations from the same . at your first awaking , you should call to minde what day it is , and having blessed god for your comfortable rest and sleep that night you should beg of him the special assistance of his grace , to carry you thorow all the duties of the day . when you are rising out of your beds , you should think , as of the resurrection of christs body out of his grave early on that day , so likewise of the resurrection of your souls here out of the death of sin , to the life of holiness , and of your bodies at the last day , out of the grave of the earth , to the life of glory in heaven . in your apparessing your selves , you should then think of the long white robe of christs righteousness , and of the happiness of those who have an interest therein . when you are washing your hands and your faces , from the cleansing virtue of the water , you should take occasion to meditate of the cleansing virtue of christs blood , which alone washeth your souls from the filthy spots and stains of sin . when you go to your tables , to partake of gods good creatures , your corporal food for the nourishment of your bodies , should minister occasion of meditating on the spiritual food of your souls , whereby they are nourished unto everlasting life ; the bread on your tables should minde you of jesus christ , who is the bread of life that came down from heaven to quicken your dead souls . thus from every thing should you indeavour to draw matter of spiritual and heavenly meditation , labouring to keep your hear●s in an holy frame all the day long . for what our saviour said to his disciples concerning the loaves and the fishes , gather up the fragments , let nothing bee lost ; the like he seemeth to speak unto you concerning the lords day , gather up the parcels thereof , let no part of the day be lost , no not the least minutes , which are precious , as the least filings of gold. as the lord doth permit unto you some things which your weak bodies stand in need of , that thereby you may be the better inabled to serve him on his day : so he is pleased to allow some things to be done by you , even on his day , though they hinder the performance of the proper works thereof ; and they are such things as are of absolute necessity . quest. if you ask what i mean by works of absolute necessity ? answ. such as must needs be done , and yet could not be done the day before the sabbath , nor put off to the day after , without great prejud●ce . but on the other side , such things as do no way further the sanctification of the day , but rather hinder the same , and may as well be done the day before , or the day after , or some other time , ought not to be done on the lords day . having thus done with the directions for the right sanctification of the lords day , iv. come we now to the motives to quicken you up to a conscionable observation of the directions . 1 a right sanctification of the lords day , maketh much to the honour of god. mark what the lord himself saith to his church in this case , by his prophet isaiah , if thou tu●n away thy foot from the sabbath , from doing thy pleasure on my hely day , and 〈◊〉 the sabbath a delight , the holy of the lord , honourable , and 〈◊〉 honour him . here it is expresly said , that by a right sanctifying of the sabbath , wee honour god. 2 a right sanctification of the sabbath is profitable to your selves , and that in a double respect . 1 in regard of your outward temporal estate . 2 in regard of your inward spiritual estate . 1 the sanctification of the sabbath is profitable in regard of your outward temporal estate . for the more conscionable any man is in sanctifying the sabbath day , the greater blessing hee may expect from god upon his labour on the six daies . for it is not your own labour and toiling , but the blessing of god that maketh rich , i. e. that , and that alone , doth it , as the wise-man speaketh . 2 the sanctification of the sabbath will be profitable in regard of your inward spiritual estate . for this was one main end why the sabbath was ordained , namely , that god might by it in the use of his ordinances inrich our souls with spiritual blessings in heavenly things . and accordingly the sanctification of the sabbath is an especial means both to beget grace , and to strengthen grace ; for the lord hath ordained it to be as a market-day to the soul. and truly , were we but as sensible of the good of our souls , as we are of out bodies , the best husbands that be should not more diligently keep marke-daies , and fair-daies , than we would the lords daies . 3 a right sanctification of the sabbath is very delightful to the people of god , in that they do injoy intimate society and communion with god in his ordinances on that day , which is the greatest happiness poor creatures can possibly attain unto in this life , being an heaven upon earth to injoy communion with god , and some degree of those heavenly joyes which wee shall injoy hereafter more fully in heaven . how should the consideration hereof stir you up to a careful , conscionable sanctifying of the lords day , that so you may taste of those sweet comforts and refreshments , which others have so plentifully injoyed ? 4 another motive may be taken from the equity of sanctifying this day . for in that the lord hath afforded unto us six daies in seven for our own work , an reserved to himself but one for his worship and service ; whereas he might have required six daies for his worship , and afforded but one for our work ; is it not most just and equal that we should make conscience of giving unto god his day , by consecrating it wholly to his worship and service ? as ioseph said to po●●phars wife , when she tempted him to uncleannes 〈◊〉 master hath not kept back any thing from mee , but thee , because thou art his wife ; how then can i do this great wickedness , and sin against god ? in like manner say thou to thy vain companions , when thou art tempted any way to prophane the sabbath , god the soveraign lord , and master of the world , hath kept back no time from mee , but one day , because it was his ; how then can i do this great wickedness , and sin against god ? chap. xxii . of the sacramen of the lords supper : to the worthy partaking of the sacrament of the lords supper , there are three sorts of duties required . 1 duties antecedent , i. e. such as must go before the sacrament . 2 duties concomitant , i. e. such as must accompany the action of receiving . 3 duties subsequent , i. e. such as must follow after . i. for the duties antecedent , though they are many , yet they may be all brought under this one head of examination , which is not onely commended by the apostle , but let a man examine himself , and so let him eat of that bread , and drink of that cup ; but urged and pressed upon us with greater severity than any p●ecept in the book of god ; for faith the apostle in the same place , hee that , through a neglect of this duty of examination , eateth and drinketh unworthily , 1 hee is guilty of the body and blood of christ. 2 hee eateth and drinketh damnatio● to himself . 1 to bee guilty of the body and blood of christ , is in some measure to have ●ur hands in his bloody death and passion , and so by consequence to be partners with iudas in betraying him , with the scribes and pharisees in accusing him , with pilate in condemning him , and with the cruel souldiers in crucifying him . whose heart doth not rise with indignation against these , when he reads or considers their cruell handling of our blessed saviour , in whipping and scourging him , in mocking and deriding him , in piercing and crucifying him ? and therefore take heed lest thou in like manner be guilty by thine unworthy receiving of the sacrament of the lords supper , through thine unprepared coming thereunto . we read how the blood of innocent abel , did lye so heavy upon cain , that hee cried out , my punishment is greater than i can bear . how heavy then will the blood of jesus christ , who was not only an innocent man , but more than a man , lye upon them that are guilty thereof ? you know it lay so heavy upon iudas , that hee hanged himself . and you cannot be ignorant how heavy it hath lyen upon the whole nation of the iews for these many hundred years , according to that cursed wish of theirs , his blood be on us , and on our children . as therefore thou wouldest not be found guilty of this horrid and dreadful sin , put in practice the apostles counsel , namely , to examine thy self before thou presumest to partake of that ordinance . 2 hee that eateth and drinketh unworthily , eateth and drinketh damnation to himself ; so our translators render it . and truly this is a necessary consequence from the former ; for hee that is guilty of the body and blood of christ , how can hee but incur the danger of damnation ? indeed , the word in the greek translated damnation , may as well signifie temporal chastisement , as eternal punishment . and questionless , as hypocrites and unbeleevers , while they eat and drink unworthily , eat and drink damnation to themselves , if they repent not ; so also such as are faithful and sincere christians , when they through infirmity and negligence do partake of this ordinance unworthily , incur thereby temporal judgements , as sicknesse , weaknesse , and sometime death it self for saith the apostle , speaking of the be●eeving corinthians , who had not prepared themselves as they should to that ordinance ; for this cause many are weak and sickly among you , and many sleep , or dye . for what cause ? namely , because they received the sacrament unworthily , and irreverently , without any preparation , or examination of themselves . i grant , the best men cannot be said in themselves to be worthy to partake of this ordinance : yet if thou beest a beleeving christian , and dost sincerely indeavour to receive it in that manner , and with such affections as the lord doth require of thee , thou mayest be said ( how unworthy soever thou art otherwise ) to be a worthy receiver . having thus shewed the necessity of the duty of examination , come wee now to the extent thereof , which may be brought to two heads , viz. 1 thy graces . 2 thy sins . first , thou must examine thy self of thy graces , more especially of thy knowledge , faith , repentance , and love. touching knowledge i shall shew 1 what knowledge is required of every worthy communicant . 2 the necessity . 3 the trial thereof . i. for the first , what knowledge is required ? i answer in general , knowledge of all the fundamental principles of religion . in particular , knowledge of the doctrine of the sacrament . fundamental principles of religion are such as our salvation is founded upon , without the knowledge whereof a man cannot be saved , and they are these . that there is a god. that there is but one god. that that onely true god is distinguished into three persons ; father , son , and holy ghost , all equally god. that that god is the creator and governour of all things . that all things were made good by him , and are still governed by him righteously . that man in particular was made perfectly righteous by him . that man continued not long in his happy estate , but fell by transgressing the commandement of god in eating the forbidden fruit . that wee are all guilty of adams sin , being in his loins when hee committed that sin . that every one of us brought into the world corrupted and polluted natures , natures as full of sin , as a toad is of poison . that unto this original corruption , wee have added a numberless number of actual transgressions , and that in evil thoughts , evil words , and evil deeds . that by our sins wee have made our selves liable to the wrath of god , to the curse of the law , to all judgements and plagues here , and to eternal death and condemnation hereafter . that no man can free himself out of that miserable condition , whereinto by sin hee hath plunged himself , neither can any meer creature help him . that god out of his free grace , and rich mercy , did send his own son out of his bosome into the world to take our nature upon him , that therein hee might become our surety and redeemer . that christ was both god and man in one person . that hee was conceived by the holy ghost , and born of the virgin mary . that hee died upon the cross to save his people from their sins , that hee rose again the third day from the dead , ascended into heaven , sits at the right hand of god , and makes continual intercession for us . that by faith wee are made partakers of christ , and of the benefits of his death and passion . that faith is the gift of god wrought in us by the spirit of god through the ministery of the word , whereby wee rest upon christ alone for the pardon of our sins , and for eternal life and salvation . that it hath pleased god to make with us in and thorow christ a new covenant of grace , wherein hee hath promised the pardon of our sins , and the salvation of our souls , upon the alone condition of a lively faith. particu●ar principles concerning the sacrament of the lords supper are these , that it was ordained by christ himself , as a memorial of his great love , in offering up his life a sacrifice for our sins . that this as well as the other sacrament of baptism , is a seal of gods covenant , whereby he bindes himself to perform his promises made to us in christ , for strengthening our faith therein . that the outward signs in the lords supper are bread and wine , by which are set forth the body and blood of christ , which the worthy receivers by faith do partake of in this sacrament . that whosoever eats and drinks unworthily , is guilty of the body and blood of christ ; and therefore that every one is to examine himself , lest he eat and drink judgement to himself . having thus shewed what is that knowledge which is required of every worthy communicant , ii. i shall now shew the nec●ssity thereof , which appeareth , 1 because without this knowledge a man can never attain to any of the other graces ; for an ignorant man can neither beleeve , nor repent , nor love god or his neighbour aright . 2 because without this knowledge , a man cannot discern the lords body , which if hee do not , hee eats and drinks damnation to himself . and therefore it is absolutely necessary that all who receive the lords supper , should discern the lords body , i. e. should perceive that there is more to be received than that which is seen with the eye of the body . to the bodily eye there appeareth nothing but bread and wine upon the table , but by virtue of the divine institution , there is also christs body and blood ; if this be not discerned , the benefit of the sacrament is lost . but it is not possible without knowledge ( which is the eye of the soul ) to discern that body and blood under the elements of bread and wine , therefore is the forementioned knowledge absolutely necessary . iii. for the third particular , viz. the tryal of thy knowledge , whether it be a true saving knowledge , thou mayest know it by the properties thereof ; some whereof are these . 1 true saving knowledge is experimental , whereby a christian hath a spiritual sense and feeling of what he knows . he hath not only a general , and a notional knowledge of god , and of his own miserable condition by nature , and of jesus christ ; but hee hath likewise an experimental knowledge of god , and of his attributes ; as of his power in supporting him under his trials and temptations , of his faithfulness in making good his promises unto him . he hath likewise a sensible feeling of his own wretched condition by nature . and an experimental knowledge of jesus christ , so that he knoweth christ to be his saviour and redeemer , and resteth upon his merits alone for life and for salvation . by this then try and examine thy knowledge , &c. 2 true saving knowledge is humble , and joyned with meekness of spirit . for the more true knowledge a man hath , the more he discerns his own ignorance , yea and vileness by reason of his sins . and therefore you shall finde , those christians who were most eminent both in knowledge and grace , to complain most , as of their ignorance , so of their own base and naughty hearts ; as you may see in paul and others . and no marvel , considering that true saving knowledge discovers unto a man his own vileness and wretchedness by reason of his sins ; his own unworthiness , yea his own emptiness and nothingness , in regard of any goodness of his own . whereas unsanctified knowledge is apt to puft a man up with pride , and self-conceit , even to the contemning and despising of others , which the apostle plainly expresseth , where he saith , knowledge puffeth up . by this then try and examine thy knowledge , whether it be a saving knowledge or no. 3 true saving knowledge is active and operative , being ever accompanied with practice and obedience , so that it worketh reformation in the heart and life of him that hath it . by this then try and examine thy knowledge , whether it be saving , sanctifying or no. ii. the second grace necessarily required of every communica●t , whereof thou must examine thy self , is faith . conce●ning which i shall shew you , 1. what faith this is . 2. the necessity thereof . 3. some signs and notes for the tryall thereof . i. for the first , what faith this is . i answer , a true saving , justifying faith , may be thus described . faith is a grace wrought in the heart of a sinner , by the spirit of god , through the ministery of the word ; whereby being convinced of his sinfull , miserable condition , and of all disabilitie in himself , or any other meer creature to free him out of the same , he goeth wholly out of himself unto iesus christ , and receiving him as his all-sufficient saviour , and soveraign , resteth upon his perfect righteousness , and all-sufficient sacrifice , for the pardon and forgiveness of his sins here , and for eternal life and salvation hereafter . ii. the necessity of this grace of faith to every communicant appeareth . 1. because without faith it is impossible to please god in any holy ordinance : as the apostle expresseth it . but true faith will commend both our persons and services unto g●d , so that they shall find acceptance with him , though they be full of weaknesses , and imperfections . this made abels sacrifice so acceptable to god. if therefore thou come to this ordinance without faith , instead of pacifying god , thou shall purchase his heavy displeasure . 2. except thou hast faith before thou approachest to that ordinance , the sacrament cometh but like a seal to a blank , and serveth onely to seal up thine unbelief to condemnation ; so that faith is necessarily required of every worthy communicant , before he cometh to the lords supper : for that ordinance is not instituted for the working of faith , but for the strengthning thereof . a man may come to the ministery of the word though he be faithless , because it is an ordinance instituted by god for the begetting of faith , according to that of the apostle , faith cometh by hearing ; but none are to come to the sacrament , but such as have faith wrought in them . because that is not an ordinance instituted by god for the begetting of faith , but rather for the strengthning thereof . it was not instituted for such as are out of christ , to bring them in , but for such a● are in christ , to bring them up in him . as a man must be born before he can eat ; so he must be begotten again by the spirit of god , before he can feed upon the body and blood of christ for his spiritual nourishment . i do not say , that all who come to the sacrament must have the same measure of faith , but it is necessary that they all have the fame truth of faith. iii. for the third particular , the tryall of thy faith , whether it be true and saving ; thou mayest know it by these two characters , to omit many others . 1. true faith doth receive christ in all his offices , not onely as a priest , to make satisfaction , and intercession for us ; but also as a prophet to teach and instruct us ; and as a king to rule and govern us . the true believer doth as willingly cast himself at the feet of christ , in subjection to him , as into the arms of christ , for salvation from him : he is as willing to serve jesus christ ▪ as to be saved by him , as desirous to submit to his services , as to injoy his privileges . by this therefore may'st thou try the truth of thy faith . 2. true faith is an heart-purifying grace , it purifieth the heart . this character of faith the apostle peter expresseth , act. 15. 9. purifying their hearts by faith . faith purifying the heart implyeth two things . 1 ▪ that the believer maketh conscience of his inward thoughts ; whereas unbelievers with the pharisees , make clean the out-side of the cup , labour to keep themselves from gross and scandalous sins , but suffer their hearts to range and rove into a world of vain and wanton thoughts , of prophane and fruitless imaginations , and that without any remorse , or check of conscience . 2. that faith puts a purifying disposition into the heart , so that it loathes and detests sin , yea and strives against it , though it cannot altogether purge and free it self from sin : when the heart is once seasoned with faith , it will not willingly harbour sin , but labour to worke it out more and more . by this then try the truth and soundness of thy faith , whether it hath wrought in thee , a purging , purifying disposition , to strive against thy corruptions , and to worke them out of thine heart more and more . iii. the third grace necessarily required of every communicant is repentance , concerning which i shall shew 1. the nature of repentance , what it is . 2. the necessity thereof to a worthy partaking of the lords supper . 3. some signs and notes for the tryall thereof . i. for the first , what true repentance is , i answer , it is a grace of gods spiri● , whereby both the heart and affections within , and also the life and actions without are reformed . in this description i take the full nature of repentance to be comprized . many do add hereunto an inward sorrowing and mourning of the heart , which doth indeed alwaies accompany true repentance , but it is not of the nature thereof : for then , wheresoever sorrow for sin were , there should be true repentance , which is not so , as the examples of saul , iudas , and other wicked men do declare . briefly to open this d●finition of repentance . first , i say , it is a grace of gods spirit , i. e. a gift freely given of god , and wrought in us by his holy spirit ; so that it proceedeth not from mans free will , nor from any power and ability of his nature . again , repentance is a reformation , wherein consists the very nature thereof , as the words of turning , renewing , changing , and the like , which in scripture are attributed to repentance , do imply . now this reformation must first be of the heart ; for the heart of a man is the fountain of all his actions ; now in reason the fountain must be cleansed and purged , before that which issueth and streameth from it can be wholesome . there must be therefore first a renewed heart , before there can be a reformed life ; for it cannot be that the stream of our actions should be good , if the fountain of our heart be corrupt . hence it is that the prophets so often call for the cleansing of the heart , and the apostles for the renewing , and changing thereof , without which all external and outward reformation is but meer pharisaical ostentation . in the last place is added , a reformation of the life and actions without ; for as to make some outward shew of reformation , without reforming the heart within , is but pharisaical ostentation , whereby we deceive others : so to pretend an inward reformation , without the outward fruits of amendment , is but meer folly , whereby we deceive our selves . for it cannot be that reformation should be truly rooted and grounded in the heart , but that it will bud forth , and shew it self in the fruits of a godly life . that man therefore deceiveth himself , who thinks his heart is purged and reformed , when his life is polluted . for as the fruits declare the tree , so the actions of men manifest their affections . ii. the necessity of this grace of repentance in every worthy communicant , upon his approaching to the lords table , appeareth , because we come to receive a sacrifice for sin ; but to offer to receive a sacrifice for sin , without turning from sin , is to count the blood of the covenant an unholy thing . we are not ignorant , that one main end of our approaching to the lords table , is to receive christ as he hath offered himself a sacrifice and price of redemption for our sins ; for so he is set forth in that sacrament , the breaking of the bread , and pouring out of the wine , import as much . yea christ expresly saith of the sacramental cup , this is my blood which is shed for remission of sins . now he that looketh for pardon of sin , must have a full purpose , and according to his purpose , a faithful and resolute indeavour to forsake sin , which is , and will be the mind of every true penitent , and so also it ought to be . the lord therefore requireth of them , who bring their sacrifices to him for pardon , that they take away the evil of their works , and cease to do evil , and learn to do well , and thereupon inferreth this gracious invitation , come now and let us reason together . with what face then dares an impenitent sinner , that is not touched with any remorse for his sins past , nor hath any purpose to turn from his sins for the time to come , offer to take that body which was broken , and that blood which was shed for sin ? such an eating and drinking of christs body and blood , is a plain trampling of the son of god under foot , and a counting of the blood of the covenant an unholy thing , a thing that may be mixed with impu●e and unholy things . if this be not to be guilty of the body and blood of christ , what can be ? iii. for the trial of thy repentance ; whether it be found and sincere , thou mayest know it by these signs and notes . 1 by a godly sorrow for sins past . by a godly sorrow , i mean , such a sorrow as maketh god its object , that is , when we grieve and mourn for sin , more out of respect to god , than for fear of punishment ; that we have offended so good a god , so gracious a father , so bountiful a lord and master . i deny not but it is good and commendable to grieve and mourn for sin in respect of punishment , for fear of hell ; for it is a good preparatory to a godly sorrow . but we must not rest therein . by this therefore try and examine the truth of thy repentance , for wheresoever there is true repentance , there must be this godly sorrow . 2. a turning from those evil waies , wherein we have formerly walked ; as you may see in the example of those penitents , that are recorded in scripture , as of paul , peter , zacheus , and others , who upon their repentance turned from those evil courses wherein they had formerly walked . hereby therefore try the truth of thy repentance : hath it wrought a change and alteration in thy course of life ? are old things done away ? is there a forsaking of former sins ? hast thou le●t thy swearing , thy drunkenness , thy whoredomes , thy cousenings by false weights and measures ? canst thou say of thy self , as paul did of the corinthians , i was once a swearer , a drunkard , an adulterer , a reviler , an extortioner , a covetous person , and the like : but now i am washed , now i am sanctified , yea and justified in the name of the lord iesus christ , and by the spirit of my god. canst thou thus say of thy self ; and that in truth and sincerity of heart ? then thou hast some comfortable evidence of the truth and soundness of thy repentance . but how vainly do they deceive themselves , who , because they have made confession of their sins unto god , and happily with some few ●ears , flatter themselves with a conceit of true repentance : when yet they still live and continue in their former sinfull courses , wall owing like swine in the filth of sin , and mire of sinfull filthiness . 3. a turning unto god : for where there is true repentance , there is not onely a turning from sin , but likewise a turning unto god. whereby i mean a sincere endeavour to serve and please god in newness of life and better obedience . hath then the sense and smart of thy former wandrings , made thee earnestly to wish , that thou mightest please god better for the time to come ? make much of such affections in thy soul , for it is an evident sign of some change there . iv. a fourth grace necessarily required of every communicant before he presume to come to the lords table , is love . ] ye● a two fold love is required of every communicant , viz. 1 a love of god and of christ. 2. a love of his neighbour . both which are unseparably knit together : yet for a more distinct handling of them , i will sever them in my discourse , and treat of them apart , shewing you , 1. the necessity of them , to a worthy partaking of the lords supper . 2 some sings and notes for the trial of them . i. first , for the love of god , that is necessarily required of every communicant , because the greatest evidence that ever was given of gods love , is there set before us . for jesus christ the only son of god , and saviour of man , is the greatest evidence of gods love , that ever was , or can be . should god set himself to make another world , and to confer on that world a greater gift than he hath conferred on this world , namely , his onely begotten , and dearly beloved son , we may boldly say , hee could not . neither can the creatures receive , nor the creator give a greater gift , and that both in regard of the excellency of the gift it self , and also in regard of the need wherein we stood thereof , and of the good we reap thereby . therefore gods love in this evidence thereof , is so set out , as goes beyond all expression . god so loved the world , that hee gave his only begotten son , &c. so unutterably , so unconceivably , so infinitely , as who shall indeavour to express this so to the full , shall do it but so , so. seeing then such an evidence of such love of god to man , is set out at the lords● table ; should not every one who approacheth thereunto , to partake of that evidence of gods love , come with an heart filled with a love to god , and with a resolution to shew forth all fruits of a true love of god on all occasions ? and as we must come with a love to god , so with a love to iesus christ , who so loved us , as to dye a cruel cursed death for us . and thereby manifested greater love to us , than to himself , to the members of his mystical body , than to the members of his natural● body . for he offered up his natural body as a sacrifice for the redemption of his mystical body . what greater love than this can be imagined oh how doth it then concern us to go to that ordinance with hearts inflamed with a love to jesus ? this much of the necessity of our love to god , and to his son jesus christ. ii. for the trial thereof , you may know it by these notes and characters . 1 where there is a true hearty love to god , and to iesus christ , the heart will bee much taken up with the thoughts of them . such an one will be often thinking of god , and of jesus christ , and of their transcendent love manifested in the great work of redemption . david having said , oh how do i love thy law ? he presently adds , it is my meditation all the day . and indeed , whatsoever and whomsoever we love , we cannot but frequently think and meditate on . indeed , such as love god , and the lord jesus christ , in truth and sincerity , may have multitude of vain , wanton worldly , covetous thoughts in their hearts , but they take no true delight in them , they are rather their grief and their burden ; but the thoughts of god and of christ are very sweet and comfortable unto them . by this therefore try and examine the truth of thy love unto god , and jesus christ. 2 where there is an hearty love to god , and to iesus christ , such an one will bee often speaking of them . for the tongue cannot but be speaking of those things and persons upon whom the heart is set . if the heart of a man be set upon the world , and the things thereof , his tongue will be most frequently talking and discoursing of them . in like manner , if the heart of a man be set upon god , and jesus christ , his tongue will be frequently talking and discoursing of them . by this therefore try and examine the truth of thy love unto god , and jesus christ. for hee that saith hee loveth god , and the lord jesus christ , and yet seldome thinks of them , or speaks of them , certainly hee deceiveth himself ; for wee cannot but bee thinking , and speaking of those whom we truly love . 3 where there is an hearty love unto god , and iesus christ , it will make a man willing to do any thing for them . iacob loved rachel , and what did hee not do for her ? hee served two apprentiships , and yet all seemed nothing to him for the love he had to her . and therefore where there is a sincere love to god , and christ , it will constrain such an one to lay out himself to the uttermost for them , to put himself upon the practice of such duties , which are hard and difficult , and require much labour and pains . by this then try and examine the truth of thy love unto god , and his son jesus christ. 4 where there is an hearty love to god and iesus christ , it will make a man willing to suffer any thing for them . it is said of the primitive saints , that out of their abundant love unto the lord jesus christ ▪ they accounted not their estates too dear for him , but took joyfully the spoiling of their goods . neither did they account their lives too dear . for it is expresly said , they loved not their lives to death for him , i. e. they despised their lives in comparison of christ : they willingly exposed , not only their goods and estates to the spoil , and their persons to all manner of shame and contempt , but also their bodies to painful deaths for the cause of christ. by this then try and examine the truth of thy love unto jesus christ , namely , by thy willingness to suffer for the cause and truths of jesus christ. ii. love of thy neighbour is another branch of that love which is required of every communicant . touching which i shall briefly shew 1 the necessity thereof in every communicant . 2 the trial thereof . i. the necessity thereof appeareth , in that the lord will not accept of any service thou performest unto him , if thou bee not in love and charity with thy neighbour ; as our saviour himself speaketh in that known place , if therefore thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee . leave there thy gift before the altar , and go thy way , first be reconciled to thy brother , and then come , and offer thy gift . this phrase , thy brother hath ought against thee , may be indefinitely taken of one that hath provoked another , or hath been provoked himself : hath ought against thee , whether by thy default or his . so that hereby is implied , whether wrong be done by thee , or to thee , if there be any variance between thee and thy neighbour ▪ peace and reconciliation must be speedily sought . for without it , god will not accept of any worship or service thou offerest unto him . though christ here instanceth but in one kind of worship , which was the offering up of sacrifice , yet under this hee comprehendeth all the parts and kinds of gods worship , as praying , hearing , receiving the sacrament , or the like . so that christs meaning is , that whensoever thou settest upon any part of gods worship and service , and then remembrest that thy brother hath ought against thee , i. e. that thou hast any way wronged and offended thy brother ; or as mark hath it , if thou hast ought against thy brother , i. e. if he hath wronged thee , first be reconciled to thy brother , and then go to the ordinance of god. ii. for the trial of the truth of thy love to thy brother , thou mayest know it by these notes . 1 if thou hast truly forgiven thy brother , thou wilt be so far from doing him any harm ( though it lay in thy power ) that thou wilt not wish any harm unto him . 2 if thou hast truly forgiven thy offending brother , thou wilt willingly imbrace occasions of doing him good , that so he may know and be assured that thou art reconciled to him . this our saviour requireth of all his disciples , where he saith , love your enemies , i. e. those who have any way wronged you ; and as an evidence of the truth of your love , he addeth , do good to them th●t hate you ; intimating , that it is not sufficient that you speak friendly and peaceably to your enemies , but you must likewise take all occasions of doing them what good you can , which is true christian love and charity . having thus spoken largely to the first head of examination , namely , our graces ; i come now to the second , namely , our sins ; wherein i shall study brevity . as it is the duty of every communicant to examine himself concerning his graces , so likewise concerning his sins , which are like that accursed thing , whereof god speaketh to ioshua ( iosh. 7. 11. ) they must therefore be searched out . yea they are like the wilde gourd , that brought death into the pot . if they be not searched out , and cast away , they will turn the sacramental bread and wine into spiritual bane . hee therefore that covereth his sins shall not prosper , but who so confesseth and forsaketh them shall have mercy . it is said of the viper , that when she goeth to joyn with her mare , she casteth out all her poison . how much more oughtest thou , when thou goest to have communion with thy heavenly spouse , the lord jesus christ , cast out thy sins , which are a spiritual poison , worse than the poison of any viper ? in this examination , as thou must search after thine evil thoughts , wo●ds , and deeds , and after thy sins of omission and commission , so likewise and especially after the sins thou hast committed since thy last receiving of the blessed sacrament , and such as are most against the vows and covenants that formerly thou madest with god , and which do mostgaul thy conscience , or most disgrace thy profession , or are greatest occasions of dulling thy spirit ; that these being found out , they may be the more lamented , and pardon for them more earnestly desired . in the examining thy self , it will be a good help to read such a treatise as doth in particular set out the several sins against the several commandements . for when by such a treatise thou art shewed that such a thing is a sin against such a commandement , thy conscience will , upon the reading of such sins , tell thee , that therein thou hast sinned . having examined and searched thine heart thorowly of all thy known sins , then humble thy self before the throne of grace , in a true and unfeigned acknowledgement , and confession of them , freely judging and condemning thy self before god , with a broken and contrite heart . directions to help thee in the right manner of confessing thy sins , see in chap. 20. and having confessed thy sins , pour out thy soul in hearty prayer unto god for the pardon and forgiveness of them all . and then be earnest with him to make the sacrament effectual to thy comfort , effectual to the mortifying of thy lusts , to the strengthening of thy graces , especially to the confirming of thy faith in the assurance of the pardon and forgiveness of thy sins , &c. iii. having shewed the duties antecedent , come we now to the duties concomitant , i. e. such as must accompany the action of receiving . but first i shall premise some few directions touching the manner of thine approaching to the lords table . 1 having thus prepared thy self , go not in the strength of thy preparations , but onely in the strength of iesus christ , looking for acceptance onely in and thorow his merits and mediation . for though thou hast prepared thy self after the best manner that thou canst , yet if with an impartial eye thou shalt look back upon thy preparations , how full of weaknesses , infirmities and imperfections wilt thou finde them ? so that if christ do not cover both thy person and thy preparation , with the robe of his righteousness , and sprinkle them with his blood , neither thy person , nor thy preparation will finde acceptance with god. cast therefore all thy preparations at the feet of jesus christ , and say , lord , i come not in the strength of my preparations , but onely in thy strength ; i come in thine alone name and mediation , to partake of thy body , and of the benefits of thy death and passion . and thou mayest then be confident that god will over-look thy manifold weaknesses and imperfections in the work of preparation , and accept of thee and of thy services in and thorow his beloved son jesus christ. 2 as thou art going , meditate on the ends and benefits of that solemn ordinance ; some whereof are these , 1 the remembrance of the death of christ , it being instituted as a memorial thereof . 2 the spiritual nourishment of our souls . 3 the strengthening of our faith in the assurance of the pardon and forgiveness of our sins . 4 the sealing of the covenant of grace , with all the blessings thereof , unto the beleeving soul. 5 the encreasing of our spiritual union and communion with christ , and all his members . a serious meditation of these will be a special means to stir up in us some spiritual appetite after the ordinance , that we shall go with hungring and thirsting desires after the same . 3 go with a strong expectation to receive much from christ in and thorow that ordinance , knowing that christ will inlarge himself un●o all those , who come with inlarged hearts , with a strong expectation of many good things . open thy mouth wide , saith the lord , and i will fill it . so that if thou open thy mouth wide , in a longing expectation of great matters , he will fill it . yea the more thine heart is inlarged in desire and expectation , the more will gods heart be inlarged in bounty towards thee . as therefore god hath promised in the covenant of grace to pardon thy sins , to subdue thy corruptions , to give thee a soft heart , and the like , go with an expectation of these and such like blessings , and thou shalt not be disappointed of thine hopes . 4 approach to the lords table with all holy reverence , in respect of gods glorious majesty , who is in a special manner present at that ordinance to behold his guests , and will be sanctified by all those who draw nigh unto him . 5 approach thereunto with all humility , in respect of thine own vileness and unworthiness , who art but sinful dust and ashes , and ( if thou hast any light of grace in thee ) canst not but be conscious to thy self of more corruption in thine own heart , than thou knowest to be in the heart of another . and therefore say not , such an one is ignorant , and such an one is loose in his life and conversation , but say , lord , i am ignorant , i am unworthy to draw nigh unto thee in so holy an ordinance , not worthy to gather up the crumbs under thy table . and know , that the more unworthy thou art in thine own account , the worthier guest thou art in the account of god. 6 as thou art going to the lords table , cast all thy worldly thoughts and businesses out of thine head , which otherwise will carry away thine heart from the ordinance , and exceedingly disturb thee thereat . in iob 1. 6. wee read , there was a day when the sons of god came to present themselves before the lord , and satan came also amongst them . in like manner , on the day when gods children present themselves before the lord in that solemn ordinance , satan will be sure to appear amongst them , to disturb and distract them therein ( as much as possibly he can ) by casting into their heads vain and impertinent thoughts . and therefore it concerneth thee to be watchful over thy thoughts , and to keep thine heart close to the ordinance . to that end it will be thy wisdome oft to eye the outward elements of bread and wine , and diligently to observe the outward rites and actions in the ordinance , and thereupon to meditate of the spiritual things signified thereby . these things premised , come we now to the duties to be performed at the ordinance , which are these , i. when thou art present at the ordinance , put forth all the strength thou canst in the partaking thereof , i mean , the strength of thy affections . for though thou art very weak , yet if thou put forth thy weakness , god will accept thereof . content not thy self therefore with a meer outward participation of the lords supper , but let thy care be to bring up thine heart , and thine affections to the ordinance , and to put forth what strength thou canst . ii. remember the death of christ , which is christs command in the institution of this ordinance ; for saith he , this do in remembrance of mee , viz. in remembrance of my bitter death and passion . for the apostle paul explaining this remembrance of christ , applieth it to his death , and the shewing it forth . this do , saith hee , in remembrance of mee : for as often as ye eat this bread , and drink this cup , ye do shew the lords death till he come . so that this ordinance of the lords supper was instituted for a solemn memorial of that great sacrifice , the lord jesus christ , that his death might never be forgotten , but be ever fresh in our memories . and why must his death be thus remembred ? surely because thereby was the covenant of grace ratified and sealed , our redemption purchased , our sins expiated , our reconciliation made with god , and the foundation of our peace laid . and therefore at the table , let out thine heart in a serious meditation of the manifold sufferings of christ , which is the main business of this ordinance . and meditate not only of his sufferings at his death , but likewise in the whole course of his life , even from his cratch to his cross , from his birth to his death . for his whole life was a continual suffering . meditate therefore of his mean birth , and flight in his infancy , of the manifold reproaches which were cast upon him from time to time ; yea of his manifold persecutions , of their cruel handling of him at the time of his death , when they apprehended him like a theef , bound him , arraigned , and condemned him as a malefactor , buffeted him with their hands , beat him with staves , scourged him with whips , making lo●g furrows on his back , platted on his head a crown of sharp thorns , laid an heavy cross on his back , nailed his hands and feet to that cross , give him gall and vineger to drink , and sundry waies much afflicted him . thus was his body broken with torments . in relation hereunto , it is said of him , that he was a man of sorrows , and acquainted with griefs . especially when thou art present at the sacrament , take a turn with christ in the garden , by meditating of his bitter agony , wherein he sweat drops of blood , which was never read , or heard of in any before or since ; yea the blood which christ then sweat was not thin watery blood , but thick blood , as st. luke expresseth it , being in an agony , his sweat was as it were great drops of blood , falling down to the ground ; which latter clause sheweth , that the blood of christ passed through the pores of his body in such a plentiful manner , that it trickled down to the ground in great abundance ; so that not only the eyes of christ , but all the parts of his body did seem to weep , and that tears of blood , as bernard speaketh . in this sweat of christ there are three things remarkable , which doe exceedingly set forth the greatness of his agony . 1 it was in a cold night , for which cause afterwards they kindled a fire in the high-priests hall ; and cold driveth the blood inward . 2 hee lay upon the cold ground , which was enough to drive the blood inward . 3 he was in exceeding great fear , which naturally draweth the blood from the outward parts to the heart ; and yet in a cold night , lying upon the cold ground , and being in great fear , he sweat drops of blood . who can imagine the bitterness of our saviours agony at that time ? and what was it which put him into that agony ? questionless , the apprehension of what hee was to suffer , as appeareth by his prayer in his agony , father , if it be possible let this cup pass from me . now , if the apprehension of what hee was to suffer was so bitter , oh how bitter think you were his sufferings upon the cross , when he cried out , my god , my god , why hast thou forsaken me ? which words doe not imply , that the deity was severed from the humanity , but that the father had withdrawn from him all sensible feeling of his loving favour , had restrained the influence of those beams which might any way refresh his troubled soul ; so that christ might well take up the words of the captive iews , and say , behold , and see if there bee any sorrow like to my sorrow , wherewith the lord hath afflicted mee in the day of his fierce anger . these things call to mind in the time of the administration of the sacrament , not only when thou art eating the bread , and drinking the wine ; but also when thou seest the bread broken , and the wine poured forth , then thou shouldst think how christs body was broken with torments , and his blood shed for remission of sins ; and also when thou seest others taking the bread , and the wine , thou shouldst then be steeping thy thoughts in the meditation of christs bitter death , and manifold sufferings . this remembrance of christs death at the sacrament , must not be a bare historical remembrance thereof , contenting thy self with a remembrance of the history of christs death , as it is set forth by the evangelists , but it must be an operative , and practical remembrance , working up thine heart , 1 to an unfeigned love of god , who out of his free grace , and rich mercy , did send his dearly beloved son out of his own bosome into the world , to take our nature upon him , and therein to dye a bitter cursed death for mans redemption . who can sufficiently admire the riches of gods love to man therein ? how may we with david cry out , and say , lord , what is ma● that thou art mindful of him ? especially that thou shouldest be so mindful of him , as to give the son of thy love to suffer a cursed death upon the cross , to make us , who were children of wrath , and bondslaves of sathan , sons of god , and heirs of eternal life and salvation . and how should this incomprehensible love of god , fire and inflame our cold and frozen hearts with a fervent love unto him again ? 2 the remembrance of christs death should work up our hearts to an ardent love of christ , for that wonderful love of his , in giving himself for us , his body to be crucified , his blood to be shed , and his soul to bear the intollerable burden of his fathers wrath due to our sins , which made him sweat drops of blood in the garden , and to cry out on the cross , my god , my god , why hast thou forsaken me ? oh how should this ravish our souls with admiration of so great love ? and inflame our hearts with love again unto him , who did , and suffered so much for us ? how should the meditation of the manifold sufferings of christ , especially of his bitter death and passion , work in us an holy passion of love ? 3 the remembrance of christs death should work in us a care to please him in all things , to be willing to doe and suffer any thing for him , who hath done and suffered so much for us ; which christ declareth to be a good proof of our love to him , saying , if yee love me , keep my commandements . and though we cannot exactly keep the commandements of christ , yet we may and ought sincerely to endeavour the keeping of them , without which our profession of love is but vain and fruitless ; in shew , and not in truth . 4 the remembrance of christs death should work in us a godly sorrow for our sins , as the true cause of his sufferings . for the truth is , it was not so much iudas that betrayed christ , nor the scribes and pharisees that accused him , nor pilate that condemned him , nor the souldiers that crucified him , nor the devil that set them all on work , as our sins that were the true cause of christs sufferings . the souldiers that scourged him , and crucified him , were but our executioners , to inflict on him those punishments which our sins deserved , and gods justice imposed for the same . they were our sins which envenomed those whips that scourged his innocent body , those thorns which pricked his temples , and those nayls which pierced his hands and feet , and made them so bitter unto him . oh therefore that we could so look upon him whom we have pierced by our sins , that we might mourn as one that mourneth for his only son ; and be in bitterness , as one that is in bitterness for his first-born . 5 the remembrance of christs death should work in us the death of sin ; wee should so remember the death of christ , as to dye unto sin. for the apostle paul urges our death to sin from the death of christ , that as christ dyed and rose again , so wee should dye to sin , and live to god. to this end , let us hate and loath sin as the greatest evil , resolving with the assistance of gods grace to leave and forsake all manner of sins for the time to come ; for why should any sin seem light to us , which lay so heavie upon our saviour , as to cast him into a bloody sweat ? why should any sin be sweet to us , which was so bitter to our saviour ? farre bee it from us , by our renewed sins , to tear open his wounds afresh , and crucifie him again . 6 the remembrance of christs death should work u● our hearts to some due thankfulness unto god , and his son iesus christ , for their unspeakable love and mercy towards us therein . thankfulness is a grace , not only to be exercised after our receiving of the sacrament , but likewise while we are present at the ordinance , when our hearts are affected with the apprehension of the incomprehensible love of god the father , in giving his beloved son out of his own bosome to dye for us ; and of the unspeakable love of christ , in offering his own body a sacrifice upon the cross for our sins , then should they break forth in praises and thanksgivings unto god the father , and his son jesus christ. iii. another duty to be performed at the ordinance , is the exercise of thy graces , more especially thy faith and repentance . it is not enough that thou bring faith , repentance , and other graces to the sacrament , but thou must likewise there stirre up thy graces , and exercise the same , or else thou wilt be an unworthy receiver . for not only a wicked man that wants grace , but likewise a child of god that hath true grace , may receive the sacrament unworthily , and go away without any comfort or benefit at all ; namely , if hee do not there stir up and exercise his graces . for sacraments do not work as physick , by a virtue inherent in them , but according to the disposition of the party that partaketh of them . and therefore , as thou wouldest be a worthy guest , and partake of the comfort of the ordinance , stir up and exercise thy graces . as i. thy faith. this is the chief grace to be exercised at the sacrament ; for faith is the eye of the soul , whereby it seeth and discerneth the body and blood of christ under the elements of bread and wine ; it is likewise the hand of the soul , whereby it receiveth jesus christ ; and the mouth of the soul , whereby it feedeth upon jesus christ. and therefore without the exercising of thy faith at the sacrament , thou canst receive no benefit at all . there is a threefold act of faith to be exercised at the lords supper . 1 to look out for jesus christ. 2 to receive christ. 3 to apply and appropriate him unto thine own self . 1 the first act of faith , is to look out for christ ; and therefore when thou art present at the lords supper , rest not in the outward elements , in the beholding and taking of them ; but with the eye of faith discern the body and blood of christ under the elements of bread and wine , which indeed do spiritually , sacramentally set forth the body and blood of christ , as is clear from christs own expression , for holding the bread in his hand , he said of it , this is my body , i. e. mystically , and sacramentally , by way of representation ; as if hee had said , this bread representeth my body . and holding the cup that had wine in it , and speaking of the wine therein , hee saith , this is my blood , i. e. mystically and sacramentally , by way of representation , q. d. this wine representeth my blood . and as thou art not to rest in the outward elements , so neither in the outward rites and actions , but in the beholding of them thou art with the eye of faith to see and discern the spiritual things signified thereby . when therefore thou beholdest the minister breaking the bread , then meditate of the manifold sufferings of christ , and with the eye of faith , look upon jesus christ hanging upon the cross , there conflicting with his fathers wrath , and groaning under the weight and burden of our sins . behold his blessed body broken and torn with stripes and wounds , with whips and nails . the apostle st. paul thus bringeth in christ himself applying that rite of breaking the bread , for saith hee , christ took bread , and brake it , and said , this is my body which is broken for you ; which yet is not to be so understood , as if his blessed body , or any part or member thereof were broken in two peeces . ( for that charge of not breaking a bone of the paschal lamb is applied to christ , in that his leggs were not broken . ) but of the breakings of his flesh by thorns , whips , nails , &c. and other sufferings which hee endured in his body , till his blood was shed . this rite also of breaking the bread , implieth , tha● the sufferings of christ were so many , and so great , that they did even break him again . for wee use to say of one that hath endured much pain , or other great grief , that hath wasted his flesh , or dried up his blood , see , how hee is broken ; and in this sense also may christ be said to be broken . again , when thou seest the minister pouring out of the wine , then exercise and actuate thy faith in the blood of jesus christ , and the shedding thereof , which indeed sheweth the extent of christs sufferings , even to the taking away of his life , which is the furthest extent of a mans suffering in this world . these two therefore , the breaking of christs body , and the shedding of his blood , are fitly joyned together ; the former to shew the extremity of christs sufferings ; the latter , the extent thereof , even as far as possibly could bee , to the shedding of his blood . again , when thou seest the minister offering the bread and wine to the communicants , then by the eye of faith see gods love in offering his son to every beleeving communicant . for as verily as the minister doth offer the bread and the wine , so truly doth god really offer christ , with all the benefits of his death and passion to every beleeving communicant . i do not say carnally , but really ; not the flesh of christ , but christ with all the benefits of his death and passion , as reconciliation , redemption , remission of sins , &c. for there is not a meer representation , but a real and true exhibition of christ , as broken for our sins . ii. another act of faith to bee exercised at the lords supper , is to receive iesus christ. for the beleever having seen christ with the eye of faith under the outward elements , and forementioned rites , then hee receiveth him into his heart with much joy and gladness . as therefore thou stretchest forth the hand of thy body to receive the bread and wine , stretch forth the hand of faith to apprehend and receive jesus christ , and to rest upon him for life and for salvation . for faith is that instrument whereby wee receive christ and all his benefits , as they are offered to us in the gospel , and sealed up to us in the sacrament . faith is to the soul , as the hand is to the body , that which is offered to a man for his good , the hand readily receiveth , and what the hand so receiveth is a mans own . thus god offering his son unto us , faith perswades the heart of gods good will to man , and of his true intent to have man made partaker of his son , and thereupon apprehends him , and receives him for his own , and christ is truly his . iii. another act of faith to be exercised at the lords supper , is to apply and appropriate christ to thy self , which is implied under the rites of eating the bread , a●d drinking the wine ▪ whereby is meant , a feeding upon christ by faith , which is an applying of him . when therefore thou art eating the bread , and drinking the wine , fee● upon christ by a particular application of him , and all his benefits , to thine own souls comfort . by faith assure thy self that christ was born for thee , that hee might bee thy saviour , to save th●e from thy sins . that hee performed perfect obedience unto the law , that his righteousness might be imputed u●to thee . thus hee died a bitter cursed death to free thee from eternal death and condemnation , which thy sins had deserved . thus thou oughtest to apply christ with all his benefits unto thine own souls comfort . and thus to act faith , is to eat and drink indeed , to communicate indeed . the truth is , this act of faith , in applying christ , is the most suitable to the ordinance of the lords supper . and the more thou canst put forth the act of application therein , the greater comfort shalt thou receive from the ordinance ; for propriety in christ is that which sweetens all . yet lest weak christians , such as are weak in faith , should be discouraged , and think themselves uncapable of comfort , because they cannot thus ●eed upon christ by faith , they cannot apply christ , nor the benefits of his death unto themselves . i desire such to take notice , that though this act of application is the most suitable to the ordinance , yet the former act of receiving christ , and resting upon him , gives us a true interest in him , whereby christ and all his benefits become ours , which puts us into a blessed and happy condition . yet i would advise all such who have attained to that measure and degree of faith , as to lay hold upon jesus christ , and to receive him as their saviour , and thereupon to rest upon him alone for life and salvation , that they would strive to raise it one pitch higher , namely , to apply ●hrist , with all the benefits of his death and passion , unto their own souls comfort . because this act of faith doth especially make to our comfort and consolation , as well as to our spiritual benefit . ii. another grace to bee exercised at the lords supper , is repentance ; for a broken christ requires a broken heart . whereas in true repentance there is a godly sorrow for sins past ; and a full purpose and resolution of heart to leave and forsake them for the time to come , and to walk more closely with god. while you are at the sacrament , you should exercise your repentance in both these particulars . 1 you should labour to be affected with a true grief ▪ and sorrow fo● your sins . to that end seriously meditate of the manifold sufferings of christ ; for ce●tainly a due and serious meditation of what christ hath suffered for our sins , cannot but affect our hearts with some measure of grief and sorrow for the same ; for shall christ bleed for our sins , and shall not wee weep for them ? was christ broken with torments for our sins , and shall not the consideration thereof break our hearts for them ? 2 you must ingage your selves by a solemn vow and promise , unto god to bee more watchful over your selves against sin for the time to come ; and to walk more closely and exactly with god. as often as you partake of the lords supper , so often god reneweth the covenant on his part , hee ingageth himself afresh , to bee your god , to pardon your sins , to subdue your corruptions , to write his law in your hearts , that is , to work in you , as a desire and disposition to the keeping of his laws and commandements ; so a sincere indeavour after the same . and therefore it is your duty to renew the covenant on your parts , to ingage your selves afresh in the strength of christ , to walk as a people in covenant with god , to bee more watchful over your selves against sin , for the time to come ; to bee more his faithful servants , than ever you were before . having shewed both the duties antecedent , and concomitant , come wee now to the duties subsequent , such as must follow after the action of receiving : for it is not enough that you duly prepare your selves to that ordinance , and reverently carry your selves at it , but you must likewise walk in some measure suitably thereunto . to that end observe these directions . 1 so soon as you get home , withdraw your self into some secret place , and there upon your knees from your heart bless god , as for h●s manifold favours , mercies , and blessings , so especially and above all for the fountain of all blessings , the lord jesus christ , for his covenant of grace made unto you in him , for adding the sacraments as seals to the covenant of grace for the strengthening of your faith , and for making you that day partakers of his blessed sacrament , and for that comfort and refreshment which you finde therein . i hope you are not such beasts as to forget to return thanks to god for the food wherewith your bodies are refreshed . and will you bless god for your corporal food , and not for your spiritual food , whereby your souls are nourished unto everlasting life ? will you bless god for a crumb , and not for a christ ? in whom are all good things contained in a most eminent manner . 2 did you finde your hearts cheared and warmed at the lords supper , beware of quenching that spiritual heat which was there kindled in you , by a sudden falling into worldly conferences , and fruitless discourses ; but labour to keep alive that sacred fire which you found then kindled in your hearts by prayer , meditation , and holy conferences ; for know , that a sudden quenching of the spirit , will exceedingly tend to the hardening of your hearts . 3 maintain a stricter watchfulness over your selves against sin for the time to come . were your souls washed at the sacrament , with the blood of christ , from the filthy spots and stains of sin , and will you s●on after with the sow wallow again in the filth of sin , and mi●e of sinful filthiness ? did you upon your approaching to that ordinance , cast up your sins by confession ? and will you now with the dogge , return to your vomit again ? did you there by the eye of faith see christ crucified for your sins , under the rites of breaking the bread , and pouring out the wine and wil you now , by a fresh committing of sin , crucifie him again ? rather resolve , and strive hence forward to crucifie your sins , for which christ was crucified , to hate , abhor , and abandon every sin as much as in you lieth . 4 labour to live more soberly , righteously , and godly in this present world . more soberly towards your selves , more righteously towards your neighbours , and more godly towards god. as you have been made partakers of an ordinance not common to all , but peculiar to saints , so your lives should have somewhat peculiar in them , which is not common to wicked men . you should live convincing lives , by exceeding others in holiness , and in righteousness . you must be more frequent and fervent in family-duties , more careful in sanctifying the lords day , more just and honest in your dealings with men , living so as you may credit your profession , and adorn the gospel of jesus christ. and when you are tempted to any sin , thus reason the case with your selves ; was i not lately at the lords table , and did i not there vow and promise to be more watchful against sin , and more careful to walk in the waies of godliness , and shall i now step out of the way of godliness into the way of sin ? thus lay your temptation to the touch-stone of your vow , and try whether it bee not against it : which through the blessing of god may prevent many a sin. chap. xxiii . of the common mutual duties betwixt husband and wife . having shewed the general directions which appertain to christians as christians . i come now to the particular duties which appertain to thee in thy several and distinct relations . for it is not sufficient that thou make conscience of the general duties of christianity , but thou must also be conscionable in the performance of the particular duties of thy several relations , whereby much good is both mutually communicated one to another , and received one from another . whereas the apostle paul in setting down the severul duties of relations , doth still bring them under three heads , viz. husbands and wives , parents and children , masters and servants ; i shall follow his method , shewing thee the duties of each of these . for the duties of husband and wife , they may be drawn to two heads . 1 to such as are common to both . 2 such as are proper and peculiar to each severally . the common and mutual duties are these . i. a loving affection of one to another . i call this a mutual duty , because as the husband is to love his wife , so the wife is to love her husband . love is a duty which every christian oweth to another , love thy neighbour as thy self , saith our saviour . where by neighbour is meant every man , every woman , so that we are bound to love every one , even our enemies , for christs sake . but the nearer any are knit together , the more they are bound to this duty of love , and to abound therein . now , who are so nearly knit together as husband and wife ? and therefore there ought to be a mutual loving affection between them , and that love which one sheweth to the other will stirre up the other to requite that love again , so as there is nothing lost by love . ii. outward concord and agreement . this should be , as farre as is possible , with all men , i. e. so farre as may stand with faith and a good conscience ; but more especially between husband and wife , who are so nearly knit together . for without concord and agreement between husband and wife , what comfort can either find in their house ? the truth is , every one lives more or less comfortable in his house , as there is concord and agreement there . and therefore saith the wise man , better is a dinner of herbs , or roots , where love is , than a stalled oxe , and hatred therewith . and again , better is a dry morsel , and quietness therewith , than an house full of sacrifice , with strife ; i. e. slender fare , yea a dry crust , with peace and concord , is more comfortable than good chear , with strife and contention ; for that will so imbitter the sweetest meats , that a man can find little relish in them . for the better preserving of concord and agreement betwixt husband and wife , take these few directions . 1 labour to suppress and keep down all furious passions , which doe usually occasion discord and dissention ; especially when one is passionate it will be the wisdom of the other to act patience , and to express a spirit of meekness ; for when both are hot and angry together , then the fire of contention is like to increase to such a flame as will not suddenly bee quenched . and therefore i would commend this rule to married persons , to beware of be●ing both angry together , but rather let one be to the other like davids harp , to apt ease sauls fury . 2 though the fire of contention be kindled at home , yet let it not break forth into thy neighbours house ; but bee sure thou keep it within thine own walls . for it is found by too frequent experience , that differences between man and wife being once divulged , are more hardly made up . 3 when any difference is risen , let each strive who should first seek after peace and reconciliation , for theirs is the glory who first begin . i have read that there was sometimes a variance between two famous philosophers , aristippus and aeschines , aristippus at length cometh to aeschines , and seeks for peace and reconciliation , and withall said , remember , though i am the elder , and the party wronged , yet i fought the peace . true , said aeschines , and for this i will ever acknowledge thee the worthier man , for i began the strife , but thou the peace . but how many of us come short of aristippus ( though an heathen philosopher ) in this particular , thinking it a disgrace , first to seek after peace and reconciliation ? iii. another mutual duty which husband and wife owe one to another is prayer . they ought to pray one for another . in a conscionable performance whereof , may husband and wife bee helpful each to other , in all things needful to either of them , it ●eing the means which the lord hath sanctified for obtaining of every good thing , both for our selves and others . it is recorded of isaac , that he intreated the lord for his wife , because she was ●arren , and the lord was intreated of him ; i. e. the lord heard his prayer and granted his request . iv. another mutual duty is , a provident care of one for ano●ther , seeking the good of one another , even as of themselves . this th●ir care of one for another respecteth especially both the soul , and the good name of each other . 1 there ought to be a provident care for one anothers souls ; as , 1 if a beleeving husband or wife be married to an unbeleever , they ought to use all the means they can to win the other . this the apostle peter presseth upon wives , for he commands them so to carry themselves towards their husbands , that they may without the word be won by the conversation of their wives . and the apostle paul intimateth this to be the duty of husbands towards their wives ; for , saith he , how knowest thou , o man , whether thou shalt save thy wife ? viz. by thy godly conversation . and if either of you shall be a means of the conversion of the other , how intirely will it knit your affections one to another ? 2 if both husband and wife bee in the state of grace , they should be watchful one over the other , as to prevent sin in one another , so to redress it the best way they can when either of them are fallen thereinto , by seasonable admonition , yea and reproof also , if admonition will not serve ; herein husband and wife should more respect the mutual good of one another , than fear the giving of offence . and it is likewise a special duty incumbent upon husband and wife , to help forward the growth of grace in each other , as by a frequent conferring together of good things , especially of what they hear in the publick ministery of the word ; so likewise by a constant performing family-duties , especially prayer . though this duty appertain chiefly to the husband , yet the wife ought to put her husband in mind thereof , if hee forget it , and to stir him up , if hee be backward . 2 there ought to bee a provident care in husband and wife , as for one anothers souls , so for one anothers good name . the husbands good name ought to bee as dear to the wife , as her own . and the wives good name ought to be as dear to the husband as his own . and truly , great reason there is , that parties so nearly knit together , should be careful of one anothers good name , because a name is more precious than all the goods they enjoy . v. another mutual duty is , to conceal and cover the infirmities of one another . there is no man or woman without their infirmities ; it will be therefore your wisdome to conceal the same , so far as you can with a good conscience . and truly this is one special act and exercise of love , to seek to cover and conceal the infirmities of those whom they love . how blame-worthy then are they who take all occasions to spread abroad one anothers infirmities , and many times belye one another ? this fault is so much the greater in two especial respects . 1 because the husband and wife know more of one anothers infirmities ; and therefore if they be so ill minded , can more discredit and defame one another , than any other . 2 because , of all other parties , they are most bound to conceal one anothers infirmities , by reason of their near union . chap. xxiv . of husbands duties to their wives . having shewed the common-mutual duties appertaining both to the husband and the wife , i come now to the special and particular duties belonging to each of them severally . and first of the duties of the husband , all which may bee comprized under this one word love ; for wee finde that often expresly set down and mentioned as the chief duty of the husband . for the more profitable pressing whereof , i shall shew 1 the manner how it ought to be performed . 2 the particulars in which it ought to expressed . i. for the manner , the apostle st. paul setteth it down in two phrases . 1 as christ loved his church , husbands love your wives , even as christ loved his church , and gave himself for it . the note of comparison , even as , requireth not an equality , as if it were possible for an husband to love his wife as much as christ loved his church ; but it notes a similitude and likeness , and implieth two things . 1 that you must indeavour to come as near christ herein as you can , never thinking you have loved enough , because you can never love so much as christ did . 2 that though your love in quantity cannot be equal to christs , yet in quality and condition it ought to be like his , viz. true , free , and constant. 1 as christs love to his church was a true , real love , which hee expressed , by giving himself for her : so should the husbands love to his wife be a true , and real love , not loving her in word onely , but in deed also , manifesting his love by some real expressions thereof . 2 as christs love to his church was a free love , for his love arose wholly and only from himself , there being nothing in the church to move him to love her : so should the husbands love to his wife be a free love , loving her , though there were nothing in her to draw his love , but onely that shee is his wife . 3 as christs love to his church is a constant and continued love , for whom hee once loveth , hee love●h to the end : so should the husbands love to his wife be a constant and continued love , no● onely by fits , for a while , but constantly till death . 2 the husband ought to l●ve his wife as his own body ; as the apostle st. paul speaketh , so ought men to love their wives , as their own bodies . though the former comparison , taken from christs example , be the more excellent , laying fort● a more p●rfect pa●tern , yet this other taken from a mans body , is more sensible , and better discerned of man. for every man knoweth how hee loveth his own body , viz. with all tenderness and compassion ; fit●y therefore is it added by the apostle . and it is to be taken both as a motive to stir up the husband to love his wife , because shee is as nearly joyned to him ▪ as his body ; and also as a pattern , to shew him how hee should love his wife , even as hee doth his body , truly and tenderly , as the apostle in the following verses more fully expresseth it ; for no man ever yet hated his own flesh , but nourisheth and cherisheth it . ii. the particulars in which an husband ought to express his love to his wife , are these , and such like . 1 by honouring her as his companion and yo●k-fellow , which the apostle peter expresseth ; for speaking of the husbands duties , he reckoneth this , of giving honour to the wife . the title given to the wife by god himself , an help meet for her husband , implieth a kinde of fellowship with him . and also the place whence the woman was taken , viz. his side , where his heart lay , implieth as much ; for shee is as the heart in the body , far more excellent than any other member under the head , and almost equal to the head . it is observable , that when the woman was made , shee was not taken out of the mans head , because shee was not to rule over him ; nor out of his feet , because shee was not to be subject to him as a slave , or servant ; but out of his side , that hee might take her as his yoak-fellow and companion , which hee ought to do , considering they are joynt-partakers of many special prerogatives which are common to both , being ioynt-parents of the same children , ioynt-governours of the same houshold , ioynt-partakers of the same goods ( in regard of the use of them ) and ioynt-heirs of the grace of life , as the apostle peter speaketh . 2 by delighting in her . this the wise-man commendeth , in prov. 5. 19. let her be as the loving hind , and pleasant roe , let her breasts satisfie thee at all times , and bee thou ravisht alwaies with her love , that is , be thou enamoured with her , even to delight . mark how the lord termeth the wife of ezekiel , the desire , or delight of his eyes , because hee delighted in her , and shee was exceeding dear unto him . and truly , if a man exceed not the bounds of civility and sobriety , his affection towards his wife cannot be too great . hiply thy wife is not so beautiful , nor so delightful in her self , as some other women are . yet as parents love and delight in their children , not so much because they are comely , witty , or the like , but because they are their children ; so thou oughtest to delight in thy wife , not so much because she is beautiful , wise , or the like ; but because shee is thy wife , even the wife which the lord hath allotted unto thee , beleeving her to be the fittest wife for thee , with whom thou oughtest to rest satisfied . 3 by treating her mildly . the husband must shew himself milde and gentle in all things towards his wife . this mildness is urged by the apostle under the contrary vice , bitterness ; for saith hee , husbands love your wives , and bee not bitter against them . where bitterness is opposed to mildness , gentleness , familiarity , and the like . so that both the speech and carriage of the husband towards his wife , must bee with much mildness and gentleness ; if hee instruct her , it must be with all meekness and mildness ; if hee command any thing to be done , it should be by way of entreating ; hee should not bee too peremptory in commanding ; if hee reprove her , it must be with all mildness and meekness that may be . if a brother is to bee restored with a spirit of meekness , as the apostle speaketh , how much more a wife ? for this end a husband must observe both his own present temper , and his wives , and forbear to reprove when himself or his wife is in passion ; for while himself is in passion , hee is unfit to reprove , because passion is apt to blind reason , so as it knoweth not how to keep any mean or measure . and if shee be in passion , she is unfit to be reproved , because passion so fills the heart , that it 's not capable of any good advice . and as an husband in reproving his wife should observe a fit time , so likewise a fit place , forbearing to doe it openly , before children or servants , but privately between her and himself ; for her honour and credit is to be maintained before children and servants , as much as may be , because she is a joynt-governour with him over them ; now for her to be checked and controlled before them , will make them despise her . herein therefore great wisdome is to bee observed . qu. whether an husband may lawfully strike , or beat his wife ? ans. though the husband hath some authority over his wife , yet it doth not appear that he hath any power or liberty thereupon to beat her . 1 for first , we find it neither commanded , nor commended to us in the scriptures , there being neither precept , nor president for the same . 2 what fruit can be expected from an husbands beating of his wife ? but a return of blowes , and scratches , to the utmost of her strength . for this is most certain , that if a man who hath no authority over another , strike him , hee will turn against him , and doe him all the mischief that he can . now therefore there being no ground to perswade wives , that their husbands have such authority over them , as to strike them for their faults ; what hope is there that they will patiently bear it , and be bettered by it ? or rather , is it not more likely that they will not only rise against them , but if they can , over-master their husbands , and ever after cast off all subjection to them ? 3 the near conjunction and communion that is between man and wife , will not stand with such base and servile dealing , that the husband should beat and strike his wife . this is the next way to have her despised of children and servants , and so deprive her of all government . 4 another particular wherein an husband ought to express his love to his vvife , is , by a diligent endeavouring of her spiritual good . hence the husband is commanded to dwell with his wife as a man of knowledge ; i. e. able and willing to instruct her in the knowledge of the truth ; wherefore else is shee to ask him at-home ? and how otherwise shall he be the guide of her youth ? if he be not able and willing to guide her feet in the way of peace . but of this i spake in the common mutual duties of husband and wife , set down in the fore-going chapter . chap. xxv . of the duties of wives . having shewed the duties of husbands in reference to their wives , i come now to shew the duties of wives towards their husbands . as the main duty on the husbands part was love , so the main duty on the wives part is subjection ; under which many particulars are comprised . the subjection of the wife to the husband implieth two things . 1 that she acknowledge a superiority in her husband . 2 that she put in practise such duties as doe issue and flow from the acknowledgement of that superiority . i. the former is not only a duty , but the ground of all other duties whatsoever ; for till the wife be fully satisfied about the superiority of her husband , no duty will be performed by her as it ought . therefore wives ought to learn this point in the first place , viz. that their husbands are their superiours ; which clearly appeareth , 1 by the order of creation . the man was first created , and thereupon had the birth-right . 2 by the institution of god , who said to the woman , thy desire shall be subject to his , and he shall rule ●ver thee , 3 by the names and titles given in scripture to the husband , which doe imply a superiority in him , as lord , guide , head , &c. i grant indeed there is but a very little disparity , and small inequality between husband and wife , being both governours of the same family , parents of the same children , and heirs together of the grace of life , yet god having so expresly appointed subjection on the wives part , it ought to bee acknowledged . ii. as the wife ought to acknowledge and yeeld a superiority in her husband , so she ought to put in practice such duties as doe issue and flow from the acknowledgement thereof , which may be branched into three particulars . 1 honour . this god requires of all inferiours towards their superiours , in the fifth commandement , and therefore is a duty incubent upon all wives in reference to their husbands , who are their superiours , as being their lords , guides , and heads . this honour vvives ought to express , 1 by their inward esteem of their husbands , accounting them worthy of honour for their place sake , because they are their husbands , whether they be richer , or poorer ; elder , or younger than selves . 2 by their outward respect , which they should manifest , both by their reverend carriage , and speech , giving them such title ; as signifie superiority , and savour of respect . 2 another branch of the vvives subjection , is meekness ; which she ought to shew , 1 in a quiet taking of reproof from her husband . as it is the husbands duty to reprove his wife upon just occasion , so it is her duty to take it with all meekness , and mildness ; and to endeavour to amend and reform what is justly reproved . yea , though the husband should chance to reprove his vvife wrongfully ( as even the best and wisest sometimes may doe ) it will bee a part of wisedome in the wife , rather to take it meekly and patiently , than to break forth into passionate expressions ; yet in such a case she may clear her own innocency , and shew her husbands mistake ; but if he will not beleeve her , or turn away from her , she ought to bear it with meekness and mildness . 2 in being willing to be advised by her husband , and ready to follow his good advice ; yet 〈◊〉 the vvife hath a clearer sight , and seeth better than her husband what god hath commanded , though she may not usurp authority over her husband , yet shee may and must in all humility perswade and advise him to that which is good . and happy is that husband ( if hee can see his own happiness ) in whose bosome the lord hath laid so good a counsellor . 3 another branch of the vvives subjection is , obedience ; and indeed this is the principal part of that subjection which the apostle requireth of vvives to their husbands , wives submit your selves unto your own husbands . and the apostle peter commands this duty unto vvives , by the example of sarah , who obeyed abraham . now sarahs obedience to abraham was eminent in two things especially . 1 in doing what he required of her ; for when on a sudden there came three men to abraham , and he was desirous to entertain them , he bid his vvife make such and such provision with all possible speed , and accordingly she did . 2 in forbearing to doe any thing without his consent . though sarah was highly provoked by hagar , who despised her mistris , yet would she not deal roughly with her , much less turn her out of doors , till she had her husbands consent , who said unto his wife , doe to thy maid as it pleaseth thee . in like manner , should vvives manifest their obedience to their husbands . 1 in a ready and willing doing of what their husbands require of them . 2 in a forbearing to doe things which appertain to their husbands authority , without their particular , or at least general consent . vvhen an husband , from the experience hee hath of his vvives wisdome and faithfulness , giveth liberty unto her to doe what she pleaseth in the houshold affairs , then the vvife may doe much without a particular consent from her husband , but otherwise she shall doe well to forbear , unless upon good ground she is confident her husband will not dislike the doing of such a thing . for the kind of obedience which the vvife is to yeeld to the husband , the apostle sets it down in two expressions , as unto the lord , and in the lord. the former hints unto us , that the vvives obedience must be a consciencious obedience , that is , in obedience to god , to his ordinance and commandement , who requireth it of them ; so that it must be in conscience of the ordinance of god , and in obedience to his command ; and thus will their obedience to their husbands be an acceptable service unto god. for as they releeve christ in the poor , who releeve them for christs sake , so those vvives obey god in their husbands , who obey them for gods sake , i mean out of conscience to the ordinance and command of god. the latter expression , in the lord , hints unto us , that the wives obedience must bee in all lawful commands , not extending to any thing against the vvill of god ; so that if husbands command any thing against the revealed vvill of god , their vvives are not bound to obey them : for their husbands power is subordinate to the power of god , and the subordinate power must ever yeeld to the supream power . and therefore if wives shall out of respect to , or fear of their husbands , yeeld obedience to any unlawful command , doing that which is evil , their husbands command will be no good plea , much less sufficient excuse for them . chap. xxvi . of the duties of parents . having shewed the duties of husbands and wives , i come now to shew the duties of parents and children . the duties of parents in reference to their children , are these . i. to see that they bee admitted into the church by baptism in conven● 〈…〉 , i. e. within some few daies after they are born . the iew. vere commanded to circumcize their children on the eighth day ; but though baptism succeeded in the room of circumcision , as the apostle hinteth ; yet are not wee now under the gospel strictly tied to that day ; notwithstanding from that command of god to the iews , wee may doubtless infer , that the children of christians may and ought to be baptized within some few daies after they are born . ii. to train them up in the fear and nurture of the lord. this duty the apostle paul in special presseth upon parents , yee parents , saith hee , bring up your children in the nurture and admonition of the lord , q. ● . let your main care be , not how to make them rich , but religious , how to work the sincere fear of god into their souls , that as god of his infinite goodness hath made them your children by natural generation , so you should strive and indeavour to make them his children , by a godly and religious education . austin in his fifth book of confessions , speaking of his mother monica , saith , that shee travelled with greater care , and stronger pai● for his spiritual birth , than for his natural birth . and truly the like care and pains should be in all paren●● towards their children . not thinking it sufficient that they have brought them up to some good trade , whereby they may live another day : but they must likewise bring them up in the fear of god , teaching them so to serve him here , that they may live with him eternally in the heavens . for your better help herein take these few directions . 1 instruct them in the principles of religion , by teaching them some good catechism , which should be frequently , if not daily performed , though but a very little at once , to prevent wearisomeness in your children . q. how soon should wee begin to teach our children ? a. when they are able to learn any thing that is evil , it is high time to teach them something that is good . solomon saith , when hee was young and tender , his father taught him . and that his mother did so too , you may read in the last chapter of the book of proverbs . 2 betimes instruct them in the practical part of christianity , by calling upon them frequently to read the scriptures ; daily to offer up a morning and an evening sacrifice of prayer and praise unto god ; constantly to give thanks before and after meals , carefully to avoid all known sins , and diligently to perform every known duty , and that out of conscience . this the lord commended in abraham , i know him , saith god , that hee will command his children , and his houshold after him , to keep the way of the lord , to do justice and judgement . 3 bring them with you to the house of god , so soon as they can remember any thing which they hear . when ioshua read the words of the law before the congregation of israel , it is expresly said , that the women and the little-ones were amongst the men . 4 examine your children at home of what they have heard in the publick congregation , and labour to make it more clear and plain to their understanding . 5 bee often speaking before them of the great things the lord hath done for his church and people , both of old , and in your daies . this the lord commanded the israelitish parents to do to their children , which wee finde accordingly practised by them . as children generally have good memories , so they are excellent at the remembring of stories . 6 bee patterns of piety and godl●ness unto your children . for the truth is , there is great force in examples to draw others either to good or evil . and it is usually the disposition of children to follow their parents ; and therefore how doth it concern parents to look to their waies and courses , especially how they behave themselves before their children , who are much inclined to follow their example ? oh that all parents would seriously think of this , that the consideration hereof might reclaim them from all loose and wicked courses , lest by their evil example they make their children twofold more the children of hell , than they were by nature ! 7 bee sure you forget not daily to pray to god for them , especially that hee would indue them with his saving , sanctifying graces , that as they grow in years , so they may grow in grace , and in the knowledge of our lord and saviour jesus christ. and for your incouragement know , that children of many prayers seldome miscarry . parents are generally careful to lay up wealth and riches for their children , oh that they would be as careful to lay up a stock of prayers for them in heaven , which will questionless prove their childrens best portion ! oh that all parents would thus indeavour to bring up their children in the fear and nurture of the lord , that as they were instruments to beget them in the flesh , so they might be instruments to beget them in the faith ! which is the main duty incumbent upon parents in reference to their children . iii. another duty is , to provide for the bodies of their children , as well as for their souls . this the apostle intimateth , where hee saith , if any provide not for his own , and specially for those of his own house , hee is worse than an infidel , viz. in this point , because he by the light of nature knoweth this to be a duty . and again saith the apostle , in 2 cor. 12. 14. children ought not to lay up for their parents , but parents for their children ; as god shall bless them . but yet beware of with-holding thy hand from works of charity , because of many children , nay rather , the more children thou hast , the more liberal thou oughtest to be , that so the lord may double his blessing upon thee and thine ; for the seed of the merciful , saith the psalmist , are blessed . and saith the apostle , hee that soweth bountifully , shall reap bountifully . iv. it is the duty of parents to rebuke their children when they do amiss , whereby you may both free your selves from the guilt of your childrens sin ▪ and prevent much evil in your children . for questionless the want thereof is one special cause of so much wickedness and prophaneness in many children . v. when reproof prevails not , you ought to correct them for their faults . this duty the scripture often presseth upon parents ; chasten thy son while there is hope , and let not thy soul spare for his crying ; or , as the original properly signifieth , let not thy soul spare to his destruction . intimating , that the fathers sparing of his child , may tend to his destruction , or as wee use to say , bring him to the gallows . so that too much lenity , may prove the greatest cruelty in the issue . an antient father in the church relates a sad story of a youth , whose usual custome it was upon auy thing that crossed him , to curse and blaspheme , and not being duly corrected for the same , hee continued in that wicked course to his dying-day ; and as the story noteth , the devil was seen to carry him away . but herein two extreams are carefully to be avoided , viz. lenity , and severity . as parents ought not to bee too indulgent towards their children , which was elies fault for which , sore judgements befell both him and his children : so neither should they be too severe in correcting their children , as some are , having no respect either to the fault , age , or disposition of their children . therefore the apostle giveth this dehortation unto parents , not to provoke their children unto wrath . vi. another duty is , to bring up their children in some honest calling , it being the ordinary means , as to prevent idleness , which is the bane of youth , so to inable them to live in the world , and to be serviceable to the kingdome wherein they live . in the choice of a calling , respect should be had , as to the childrens ability and fitness , so to their disposition and inclination , carefully observing to what callings they are most disposed . vii . to provide fit matches and marriages for their children , it being the means the lord hath sanctified for the keeping their bodies chast and undefiled . this the lord gave in commandement to his people of old , by his prophet ieremy , saying , take wives to your sons , and give your daughters to husbands . in the choice of an husband or wife , the parents ought to have greater respect to piety and prudence , th●n to wealth and riches , for thereby shall they procure much happiness to their children in their marriages . chap. xxvii . of childrens duties . having shewed the duties of parents towards their children , i come now to shew the duties of children in reference to their parents , which may bee brought to three heads , viz. 1 obedience . 2 honour . 3 gratitude . i. obedience , this is often pressed in scripture as the main and principal duty of children in reference towards their parents . their obedience ought to bee expressed , 1 by a cheerful yeelding to their precepts and commands , readily doing what they require of them , and that for conscience sake , even to the command of god , who requireth this duty at their hands ; for saith the apostle , children obey your parents in all things , for this is well-pleasing to the lord. and again , children obey your parents in the lord , for this is right . in the former place , it is in all things . in the latter , it is in the lord ; whereby is implied , that childrens obedience must be in all things honest and lawful , agreeable to the word of god ; so that if their parents should command them to do any thing contrary to the word of god , they must therein obey god , and not their parents . for children are no further bound to obey their earthly parents , than may stand with obedience to god their heavenly father . 2 children ought to express their obedience to their parents , in hearkning to their good instructions . it being the duty of parents to instruct their children , it must needs be the duty of children to hearken unto , and to obey their good instructions , which solomon much presseth upon children . my son , saith hee , hear the instruction of thy father , and forsake not the law of thy mother . where hee doth not only command children to obey the wholesome instructions of their fathers , but doth likewise infinuate , that they should not sleight and reject the advice of a mother , because of the weakness of her sex . as children ought to hearken to the good instruction of their parents in all things , so more especially in two things . 1 in the choice of their callings . 2 in the choice of their matches . 1 the former is commended in the scripture by the approved practice of godly children , as of iacob , samuel , david , and others . and truly , in regard that parents are the means of bringing up their children in the world , till they are fit for callings , and that not without much care and cost , is it not most meet and just that their counsel and advice should be taken in the choice of their calling , and course of life ? and as in their callings , so likewise in their marriages , and not to marry without their consent , which the very light of nature teacheth , and god himself commandeth , when hee layeth a charge upon parents , to give their daughters to husbands , and to take wives for their sons , which doth necessarily imply , that children ought not to take unto themselves wives or husbands without , especially against their parents consent . such marriages have by the fathers of the church been declared unlawful ; yea and to be of no force till the parents do ratifie them . and therefore such children as shall adventure to joyn themselves in marriage without their parents consent , how can they expect a blessing from god upon them ? yea they have rather cause to fear the curse of god upon them , and their posterity . how did the curse of god fall upon esau , and his posterity , because he married against the consent of his parents , taking unto himself wives , which were a grief of mind unto isaac and rebeckah ? ii. another duty which children owe unto their parents , is , honour and reverence . this the lord in express terms requireth of all children in the fifth commandement , honour thy father and thy mother . this honour and reverence children must manifest , 1 by their modest silence before their parents , not forward to speak in their presence without leave from them . 2 by their humble speeches , speaking unto them submissively and reverently , giving them fitting titles , as father , sir , and the like . 3 by their respective carriage , which they should shew by uncovering their heads , bowing their body , standing up before them , with the like . ioseph , though highly advanced , yet when hee appeared before his father with his two sons , the text saith , hee bowed himself with his face to the earth . yea though his father was blind through age , and therefore could not see what respect his son shewed to him , yet notwithstanding he bowed to the very ground . and when solomon heard of the approach of his mother , the text saith , hee rose from the throne to meet her , and bowed himself unto her , and set her at his right hand , and all this in token of his reverence , and to give good example unto others . iii. another duty which children owe to their parents , is gratitude , a thankful requital of their love , and care , which the apostle in express terms requireth of all children , namely , to requite their parents , for that , saith hee , is good and acceptable before god. this requital may and ought to bee manifested seve●ral waies . as 1 by releeving them according to their need , if god give ability , iosephs practise herein is set before us as a pattern , who being in prosperity , and his father in want , first sent him corn freely out of aegypt , and afterwards sent for him into aegypt , and there furnished him plentifully with corn , and all other needful things ; insomuch that the text saith , ioseph nourished his father and brethren , and all his fathers houshold with bread ; according to their families . and it is recorded of ruth , that she did not only glean for naomi her mother in law , but having food given her by boaz servants for her refreshment , she reserved part thereof , and gave it to her mother . i have read of a daughter , whose father being sentenced to be famished to death , and thereupon none being suffered to bring him meat , she gave him suck with her own breasts . how blame-worthy then , yea and unnatural are such children , whose parents being poor , and themselves able to releeve them , doe notwithstanding 〈◊〉 them to want things needful ? saint iohn saith , that the l●ve of god dwelleth not in him who shutteth up his bowels of comp●ssion from his brother . how then can it dwell in that child , who shutteth up his bowels of compassion against his own father or mother ? who having not only a sufficiency , but also an affluency of worldly things , suffers his parents to want necessaries ? 2 by loving their parents . and truly that love which parents bear unto their children , and have manifested by bringing them up in the world , should by the law of equity stirre up in children a love to their parents ? for love deserveth love . 3 by concealing and covering their infirmities , which will evidence the truth of their love to their parents , and procure gods blessing upon them . shem and iaphet we read were blessed for this , because they would not behold the nakedness of their father , when being drunken he lay uncovered in his tent ; and cham , for discovering and making known his fathers nakedness , was cursed of god. as therefore children would avoyd chams curse , let them carefully shun chams sin , forbearing to blazen abroad their fathers infirmity . chap. xxviii . of the duties of masters . the last head of family relations is master and servants . the duties of masters in reference to their servants , may be brought under two heads . 1 such as concern the bodies of their servants . 2 such as concern the souls of their servants . the duties of masters , in reference to the bodies of their servants , are . 1 to provide fitting raiment for them , such as may fence them against the extremity of the weather . i mean if by agreement they are bound to find them apparel , as is the condition of most apprentices . 2 to give them wholsome and sufficient food . as their food must be wholsome for the preservation of their health , so sufficient for the encrease of their strength , that they may be the better enabled with cheerfulness to doe their masters service . solomons housewife among other things is commended for her giving meat to her houshold , and a portion to her maidens . vvhereby is meant a sufficient portion and quantity of meat to her servants . oh that all huswives would imitate her herein , and not pinch their servants bellies , which too many doe ! 3 to afford them physick when they are sick . for masters are commanded to give unto their servants that which is just and equal . and is it not just and equal that those servants who labour for their masters in the time of their health , should be cared for by their masters in the time of their sickness ? the centurions care for his sick servant is left upon record for our imitation , who used the best means he knew for his servants recovery ; which was to goe unto christ. the humanity of this centurion being a gent●le , may be a witness against the inhumanity of many christians , who take little care for their sick servants . 4 not to oppress them with labour , by over-working them , requiring more of them than they are well able to perform . this would be cruelty in a man to his beast , much more in a master to his servant . indeed the aegyptians dealt so cruelly with the israelites , that they groaned under their burthens , whose groans ascended unto the ears of god , who thereupon came down to deliver them from their bondage . and let gods hearing the cry of those oppressed servants , and revenging them of their oppressors , make all masters beware of laying heavie burthens upon their servants , requiring more of them than they are well able to perform , lest their groans ascend up unto god. 5 to pay them their wages when it is due , without delaying it , or defrauding them of any part thereof . it is reckoned in scripture as a crying sin , to keep back and with-hold the labourers , or servants wages ; a sin that crieth unto god for vengeance , who is the poors avenger ; and as he taketh special notice of their wrongs and oppressions , so will he take care to avenge the same . ii. the duties of masters in reference to the souls of their servants are , 1 to instruct and catechise their servants in the principles of religion . for if it be a duty incumbent upon all masters of families to provide for the nourishment of the bodies of their servants , how much more then should they be careful for the nourish-of their souls ? yea let all masters of families know , that they are as expresly charged to teach and catechise their servants , as the minister is to instruct his flock ; witness gods command to the israelites , thou shalt talk of my lawes when thou fittest in thine house , and when 〈◊〉 walkest by the way , and when thou liest down , and when thou risest up . and god hath manifested his approbation thereof , by commending abraham for his practice therein . 2 to cause the scriptures to bee frequently read in the family . we read that under the law the people of israel were commanded to cause the words of the lord to be written upon the posts of their houses , to the end they might be frequently read by every one in the house . and saith the apostle paul , let the word of christ dwell in you . by the word of christ , the apostle meaneth the doctrin of the gospel , which was published by christ , and is contained in the old and new testament . let this word , saith the apostle , dwell in you , i. e. be yee much imployed in the reading thereof , as in your closets , so in your families ; or as calvin interprets it , make the word familiar to you , by giving it household entertainment . but oh ! what a stranger is the word to most families ? how seldome is it read amongst them ? if that house bee an hell where the scriptures are not read , as luther said , oh how many houses are there as so many hells , for want of reading the scriptures ? 3 to pray daily in and with their family . to offer up a morning and an evening sacrifice of prayer and praises unto god in their family . for the better stirring you up to this much negle●ted duty of family-prayer , i shall commend a few arguments . 1 taken from the practice of the faithful in all ages . wee read it was abrahams practice wheresoever hee came , to build an altar to god , where god should be called upon joyntly by him and his family . wee read likewise it was iobs practice , as you shall finde , iob 1. 5. and ioshuahs , as appears by his protestation , as for mee and my family , wee will serve the lord. in the new testament it is recorded of cornelius , that hee was a devout wan , who feared god with all his house , and prayed to god alwaies ; which implieth hee kept a constant course in prayer . now these things are recorded for our learning , that so we might write after their copy , by following their example in so excellent a duty . 2 every master in his family is both a king , a prophet , and a priest. hee is a king to govern his family , a prophet to teach and instruct his family , and a priest to offer the sacrifice of prayer and thanksgiving , not only for himself , but also for all those who are committed to his charge . let therefore all masters of families know , that it is their duty which god will require of them , not onely to pray by themselves ( and yet i would to god all did but that ) but also to call together all their family , and to bee their mouth unto god in prayer , unto which they may be incouraged by gods gracious promise , that where two or three are gathered together in christs name , there hee will be in the midst of them . 3 a master of a family by his daily offering up a morning and evening sacrifize of prayer and praise , will make his house an house of prayer , or little temple , which god will fill with his presence . yea a christians house is hereby made gods church , by a constant performance of holy duties , which is a great honour unto a family . 4 family-prayers are a special means to bring down gods blessing upon the whole family , and upon all their lawful undertakings . as god blessed the house of obed-edom for the arks sake : so will god bless those families in which his name is called upon ; for godliness is profitable unto all things , as well in families , as in any other societies . 5 another argument may be taken from the danger of neglecting this duty of family-prayer , for such do incur the danger of gods wrath and fury . pour out thy fury upon the heathen that know thee not , and upon the families that call not upon thy name , saith the prophet ieremiah . which words contain a fearful imprecation against all prayerless-families . and it is observable , that such as neglect this duty of prayer in their family , are joyned with the heathen ; and truly very fitly , for wherein do they differ from the heathens , who have not so much as a form of godliness in their families , upon whom god will power out his fury ? oh think of this all yee who make no conscience of praying daily with your families , consider it well , and lay it to heart ! are yee not under that prophetical curse , and liable to the pouring forth of gods wrath and fury , both upon your selves , and upon all that belong unto you ? even your wives , your children , your servants , yea and very wares and goods ? it may well be written upon the doors of such houses , as one saith , lord have mercy on us ; for surely the plague of god is not far from them , but nigh unto them . obj. mee thinks i hear some saying , they are convinced of the necessity of the duty , and fain they would do it , but oh they cannot , they know not how to pray . answ. i would advise such rather to read some good prayer , than altogether to omit the duty ; for many masters of families who are not able to conceive a prayer of themselves , yet if they meet with a form of prayer answerable to their occasions , can pray heartily and earnestly . yet i would not have them ever content themselves with reading a form of prayer , but to labour to pray of themselves without a book . and for your help therein , take these two directions . 1 carefully observe the prayers of others , their order and method . 2 take notice of your own sins in particular , and of your particular wants , what graces you stand in need of , and desire . as also take notice of the particular blessings god bestoweth on you , and thereby you will be inabled in some measure to pray your selves , by confessing your sins unto god , and begging , as the pardon of them in and thorow the merits of jesus christ , so such graces as you stand in need of . and when once in any competent measure you can pray for your selves , then by degrees you may come to pray with your family . chap. xxix . of servants duties to their masters . having shewed the duties of masters in reference to their servants , come wee now to the duties of servants in reference to their masters ; which may be brought to three heads viz. 1 obedience . 2 diligence . 3 faithfulness . i. obedience is that the apostle st. paul often presseth upon servants , as a main and principal duty . and indeed no inferiours are more bound to obedience than servants . your obedience must be manifested in two particulars . 1 in a ready yeelding to your masters commands . for indeed it is the proper work of a servant to hearken to his masters precepts , and to yeeld ready obedience unto them . 2 in a patient bearing of reproofs and corrections , yea though the correction be wrongfully inflicted , without just cause , which the apostle peter expresly requireth of servants , for saith hee , servants be subject to your masters with all fear , not onely to the good and gentle , but also to the froward : for this is thank-worthy , if a man for conscience towards god , indure grief , suffering wrongfully . for what glory is it , if when yee be buffeted for your faults , yee take it patiently ? but if when yee do well , and suffer for it , yee take it patiently , this is acceptable with god. and if unjust correction ought patiently to be born , then much more unjust reproofs . but if the reproof or correction be just , then you ought speedily to amend and reform the things for which you are ●ustly reproved or corrected . for the manner of servants obedience , the apostle sets it down in several expressions . as 1 it must be a sincere obedience . this the apostle paul sets down with two expressions in one verse . 1 negatively , not with eye-service . 2 affirmatively , with singleness of heart . not with eye-service , which implieth a meer outward service only , to satisfie the eye of man , but with singleness of heart , q. d. let not your obedience be hypocritical , meerly to be seen of your masters , but let it be in truth and uprightness of heart , doing service to your masters in the sincerity of your hearts , without any hypocrisie or dissimulation , labouring in your masters absence as well as in his presence , remembring gods eye is ever upon you . 2 your obedience must be consciencious , for conscience sake , because the lord requireth it at your hands ; so much the apostle expresseth , for speaking to servants , he saith , whatsoever yee , doe , doe it heartily , as to the lord , q. d. whatsoever service yee doe to your masters , doe it for the lords sake , because he hath commanded it , and therefore doe it out of conscience to the word , and command of god , who requireth you to yeeld sincere service and obedience to your masters , for this will stirre you up to doe it after the best manner you can , that so god may accept thereof , and reward you for the same . 3 your obedience must be cheerful . this the apostle intimateth , collos. 3. 23. where he saith , whatsoever yee doe , doe it heartily : i. e. whatsoever yee doe in the service of your masters , doe it from the heart , as it is in the greek , that is , with good will , as the apostle in another place expounds himself , saying , with good will doing service ; or us the greek word properly signifieth , with a good and cheerful mind . so that servants ought not to doe their work grudgingly , or discontentedly , as it were with an ill will , but cheerfully , with a good will. 4 your obedience must be universal unto every thing which they require of you ; so much the apostle expresseth , servants , saith he , obey your masters in all things , i. e. not only in such things as seem easie , and most pleasing to your fancy , but whatsoever they command you , being not contrary to the word of god , but are in themselves honest and lawful ; for if they shall command you to lye , swear , or to use false weights and measures , which are things forbidden by god , you ought not therein to yeeld to their commands , but to say unto them , as ioseph did to his mistris , how shall i doe this great wickedness , and sin against god ? though hee was a servant to his master , yet would hee not be a servant to his mistris lusts . ii. another duty incumbent upon servants is , diligence in dispatching their masters work and business , without loitering , or minding their own ease and pleasure ; but as their strength and time is their masters , so they ought to put forth their strength , and imploy their whole time in their masters service ; i say , their whole time , excepting some part thereof for their secret devotions , especially their morning and evening prayers unto god : for servants must have respect to their master in heaven , as well as to their master on earth , and make as much conscience of performing their duty to him , as to their masters according to the flesh ; for indeed , the lord is the best master , who gives the best wages , and largest rewards . iii. another duty is faithfulness . servants must shew all faithfulness to their masters , as the apostle expresseth . both that trust that is reposed in servants , and that account that is to bee taken of them require faithfulness . doe you not remember what the lord said to his steward , give an account of thy stewardship ? and were not all the servants to whom talents were committed called to an account ? how then doth it concern all servants to be faithful to their masters , which they ought to express both in their words and deeds . 1 in words , not daring to excuse any unwarrantable act with the telling of a lye , which is to adde sin unto sin ; let all lying servants consider the fearful judgement executed on gehaz● , who when his master asked him where he had been , presently answered him with a lye , saying , thy servant went no whither ; whereupon he went out of his presence a leper as white as snow . 2 in deeds , and that several wayes . 1 not disposing their masters goods at their own pleasures , either to themselves , by taking more than is allowed them , or to others , by giving any part thereof away . many servants think they may lawfully give away victuals , and other things of their masters to the poor ; but though they may inform their masters , or mistresses , of such things in the house meet to be given away , and likewise of persons fit to receive such almes ; yet have they no power of themselves to give away any thing of their masters : and pretence of charity is no good excuse for theft . 2 not pilfering and purloyning their masters goods to their own private use , which the apostle expresly condemneth in servants , tit. 2. 10. let all pilfering servants know , that there is a book full of curses and plagues against every one that stealeth , or sweareth , which book is large , twenty cubits long , and ten cub its broad , and yet is filled with curses that shall come swiftly upon them , as the prophet zechary speaketh . 3 but rather labouring to preserve , and increase their masters estate by all good and lawful means . thus the apostle paul expresseth the duties of servants , not purloining , but shewing all good fidelity , viz. to their masters , in increasing their estate , which is highly commended in that faithful servant in the parable , for which hee received from his lord and master , both a gracious approbation , in these words , well done good and faithful servant , thou hast been faithful in a few things , and also a plentiful remuneration , in the next words , i will make thee ruler over many things , enter thou into the joy of thy lord. so that hee that is faithful in a little , taketh the best course to become ruler of much , if the lord see it good for him . chap. xxx . of resting upon christ alone for life and for salvation . having in the foregoing chapters given you several practical directions for your christian conversation in the world , shewing you how to walk with god all the day long , in your several callings , conditions , and relations ; i shall close this treatise with one general caution , namely , that when you have in some measure put in practice the foremetioned rules and directions , you would beware of resting therein , and of looking for life and for salvation in and thorow them . and truly , there is good reason for this caution , because it is natural for men out of christ to seek for salvation by their own works , and to rest on them , which is one of the most dangerous things in the world ; for so long as a man doth so , hee is uncapable of christ , as seeing no need hee hath of a saviour . it is said of the iews , that they lost salvation , because they sought it not by faith , i. e. by faith in christs righteousness , in what he had done and suffered , but sought it by the own righteousness , i. e. by resting in their own works , which indeed is the high-way to hell and destruction , as well as the way of sin , though it be somewhat a cleaner way . for there is a double way to hell , the way of sin , and the way of duty . the way of sin is a filthy , dirty way , whereas the way of duty is a fairer , cleaner way ; i mean duties rested in are the ready way to hell and destruction . whereupon it was the counsel of luther , to take heed not onely of our sins , but also of our duties , i. e. of resting in them , and building our hope of salvation upon them . therefore to take you off from that , i shall commend to your serious consideration two fundamental principles , necessary to be known of all that will be saved . 1 that iesus christ is the onely way and means of salvation . 2 that beleeving in christ is the onely means of partaking of him , and of salvation by him . as there is no salvation but by christ , so there is no having christ and salvation but by faith. 1 the former is clear from many places of scripture ; as first from that known place , neither is there salvation in any other , &c. here the apostle plainly shews , that there is no salvation but by christ , for which hee gives a sufficient reason in the next words ; for there is no name under heaven given among men whereby wee must be saved ; implying thereby , that if through gods free grace we be saved , it must necessarily be in and by jesus christ. for it is not the name of a mans own duties or righteousness whereby hee can be saved , they are full of infirmities and imperfections , whereupon the church crieth out , all our righteousnesses are as filthy raggs , i e. the best works of the best men , performed after the best manner that they can , are as a menstruous cloath , full of spots and stains , full of weaknesses and imperfections . neither is it the name of a mans graces , whereby hee can bee saved , for they likewise are weak and imperfect , there being a mixture of sin , as in our best duties , so in our best graces ; a mixture of pride with our humility , of hypocrisie with our sincerity , of unbeleef with our faith , &c. i grant indeed that christians may look to their graces as evidences of their part and interest in jesus christ , and of salvation by him , but not as causes of their salvation . they may likewise make use of duties as means to bring them unto christ , but not to bee saved by them . christ , and christ alone , is the only cause and author of their salvation , and therefore hee stiles himself the way , the truth , and the life , saying , i am the way , the truth , and the life , i. e. the true way to eternal life , the onely way by which wee may certainly , and out of which it is impossible wee should ever attain unto eternal life and salvation . in which respect hee is often stiled a saviour . yea hee is termed the author of eternal salvation , heb. 5. 9. the word in the greek properly signifieth a cause , even the efficient cause of of our salvation ; and that hee is both by purchase from his father , and by conquest over satan , whose slaves and vassals all mankind were . in this respect hee is likewise called the captain of our salvation . yea hee is stiled salvation it self . and on this ground was the name iesus given him , because it was hee who should save his people from their sins . and therefore as hee is the wise builder , who built his house upon the rock : so he is the wise christian , who builds his hope of salvation only upon this rock , the lord jesus christ. and the truth is , all other things besides jesus christ , will prove but rotten and sandy foundations to all those who shall build their hope of salvation upon them . and yet how many foolish christians be there who build their hope of salvation upon other things besides jesus christ. as 1 some upon their freedome from scandalous sins , they are not so bad as other men , and thereupon flatter themselves with a conceit of their good estate , yea and hope of salvation ; which was the deceit of the proud pharisee , who thought himself a good man , because hee was not so bad as others . whereas in truth it is not hee who is not so bad as others , that hath a well-grounded hope of salvation , but he who goeth wholly out of himself unto christ , that with a disclaiming of all righteousness of his own , doth place his whole confidence upon the righteousness of jesus christ , and the merits of his death and passion , for life , and for salvation . 2 others build their hope of salvation upon some good desires in their hearts now and then by fits . but alas ! they are much mistaken and deceived , who think with a few good desires to break open the gates of heaven . i grant indeed that good desires in the soul , i mean , desires of grace and holiness , are a good sign of some beginnings of grace , for it is grace to desire grace . but if you rest contented with your desires after grace and goodness , and not go unto jesus christ the fountain of all grace and goodness , you may lye down in sorrow , and fall short of eternal life and salvation . 3 others build their hope of salvation upon their bare outward profession of religion , they have been baptized , and profess the true christian faith , and thereupon think themselves as good christians as the best . but as christ cursed the fig-tree which had leaves only , and no fruit ; so will hee curse them who bear the leaves of profession , but want the fruits of a godly life and conversation . and it is like to fare with them , as it did with the five foolish virgins , who had their lamps of profession , as well as the wise virgins , but for want of oyl in their lamps , i. e. of grace in their hearts , were shut out of the bride-chamber , i. e. out of heaven , which is the bride-chamber of jesus christ. 4 others build and bottome their hope of salvation upon their civil righteousness , and moral honesty , their just and upright dealing with men , and the like , when as many heathen who had no knowledge of jesus christ , and so fell short of heaven , have gone further in morality and civil righteousness than these men . 5 others build their hope of salvation upon their religious righteousness , their frequent performance of holy and religious duties ; they are frequent in hearing , praying , reading , partaking of the lords supper , &c. and hereupon flatter themselves with an hope of salvation : whereas their best services , should they bee weighed in the ballance of the sanctuary , would be found too light , and insufficient to salvation , being full of weaknesses , infirmities , and imperfections , for which the lord might justly condemn them , should hee deal with them according to the rigour of his justice . 6 others build their hope of salvation upon their sorrow and humiliation ; finding their hearts in some measure affected with grief and sorrow for their sins , especially if they do but drop a few tears ; oh then they flatter themselves with an hope both of the pardon and forgiveness of their sins , and of eternal life and salvation , which they ground upon that promise of our saviour . come unto mee all yee that labour , and are heavy laden , and i will give you rest . conceiving that christ had promised rest and peace , yea life and salvation unto all that found their hearts affected with grief and sorrow for their sins , without any more adoe ▪ whereas i conceive it is not so much a promise of rest and salvation unto humbled souls , as an invitation unto such ( because they are most apt to be discouraged ) to come unto christ , from whom alone peace and comfort , rest and salvation is to bee had . such therefore as having found their hearts affected with grief and sorrow for their sins , do rest satisfied therewith , and seek not out for jesus christ , they are like to sit down without christ , and so fall short both of true peace here , and of salvation hereafter . 7 others bottome their hope of salvation upon their partial repentance ; i mean their leaving and forsaking some sins , when in the mean time they wittingly live in the practice of other sins , which in truth is but a seigned and hypocritical repentance , like that of herods , who upon iohn baptists preaching is said to leave many sins , but yet would by no means part with his herodias , his darling and beloved sin . nay , though your repentance bee true and full , yet if you stay there , and not look beyond it unto jesus christ , you will fall short of salvation . 8 others bottom their hope of salvation upon their works of charity , thinking to purchase heaven by their good works , and so wholly exclude christs merits , which they ground upon that sentence of absolution pronounced by our saviour at the day of judgement unto his elect , wherein hee giveth heaven to them who have expressed their charity to his poor members , in feeding , cloathing them , and the like ; whereas our saviour instanceth in these works of charity , as the fruites of their faith , whereby they did evidence their faith to be a true and lively faith , which manifested its life by those works of charity ; so that works of charity in themselves can be no good ground to bottom your salvation upon , but only faith in jesus christ , which is ever accompanied with works of charity , if true and sound . 9 others bottom their hope of salvation upon the mercy of god. they will confess themselves to be poor , wretched , sinful creatures , but they hope the mercy of god will pardon their sins , and accept their poor services . thus many make the mercy of god to eik out their own righteousness , and so both put together they think will be a means of attonement and reconciliation with god , yea and of obtaining eternal life and salvation . but such doe wonderfully mistake the proper work of gods mercy , which is not to eik out our righteousness , but to shew us our unrighteousness and misery , and then to shew us jesus christ , the perfection of his righteousness , the all-sufficiency of his sacrifice , with his willingness to receive all poor sinners that will come unto him , and then to stirre up our hearts to receive jesus christ as our priest , prophet , and king , and to rest upon him for life and for salvation . and thus might i goe on , shewing you the many false and rotten foundations upon which the greatest part of men doe build their hopes of salvation ; whereas in truth christ is the only true solid foundation , whereon we can safely build the hope of our salvation . and therefore saith the apostle , other foundation can no man lay , th●● that is laid , the lord iesus christ ; intimating christ to be the only true foundation . so that he is the wise christian that builds his hope of salvation only upon that rock the lord jesus christ. and so i pass from the first fundamental principle to the second , namely , ii. that beleeving in christ is the only means , as of partaking of christ , so of salvation by him . this was typified by the means of the israelites cure of the sting of the fiery serpents , and that was by looking upon the brazen serpent ; for as the israelites by looking upon the brazen serpent were perfectly cured of the sting of the fiery serpents : in like manner all poor sinners , sensible of the sting of sin , by looking with the eye of faith upon jesus christ lifted up upon the cross , shall be perfectly cured of the sting of their sins . this application of that type our saviour himself maketh , for saith he , as moses lifted up the serpent in the wilderness , even so must the son of man be lifted up , that whosoever beleeveth in him should not perish , but have everlasting life . so that beleeving in jesus christ is the only means of partaking of christ and of salvation by him , what this faith is which maketh us partakers of christ , and of salvation by him , i have formerly shewed , in the directions for the worthy receiving of the lords supper . how should the consideration hereof stirre you up , to labour above all things to beleeve in jesus christ ? that is , to goe wholly out of your selves unto jesus christ , and to receive him as he is offered in the gospel . mind this work most of all , for it is the all in all to your salvation ; and yet how doe the greatest part of you minde your pleasures , and your profits more than this ? can they give you an interest in christ , or a right to salvation ? why then should your pleasures and your profits be so minded , and sought after by you ? even more than faith , which only can give you an interest in christ , and a right unto salvation in and thorow him . surely it is a thing to be lamented , that men should so much mind worldly things , and in the mean time forget spiritual things ; that they should be so politick for their bodies , and so foolish for their souls ; that they should with martha , be so much troubled about earthly things , and not with mary , mind this one thing necessary ; but resolve hence forward to give no rest to your souls till you have attained to this saving grace of faith . the means god hath sanctified thereunto may be brought to three heads . 1 the removing of some lets and impediments . 2 the embracing of some truths . 3 the practising of some duties . the lets and impediments are of two sorts . 1 such as keep natural men and women from beleeving in jesus christ. 2 such as keep off many a sincere broken-hearted sinner . i. the lets and impediments that keep off natural men and women from beleeving in jesus christ , are these , and such like . 1 a love of their lusts ; for this men generally know , that as dagon fell down before the ark : so their lusts must fall down before jesus christ ; they know that when christ is received into the heart by faith , their lusts must be cast out , for christ will not be received into that heart which is full of base and sinful lusts . now mens lusts are dear unto them , and very unwilling they are to part with them , they had as lieve part with christ as part with their lusts . this our saviour intimateth , where he saith , light is come into the world , and men love darkness rather than light ; where by light is meant principally iesus christ with his gospel , and by darkness mens lusts , which they prefer before jesus christ , and will not part with them for the gaining of christ , with all the benefits of his death and passion . oh that any man should bee so sottish , as to prefer a base sinful lust before jesus christ ! surely that man hath a low mean esteem of christ , who thinks him not able to recompence the loss of a base lust . 2 an over-much love of the world and worldly things . the truth is , that soul that is not in some measure divorsed from the world , cannot by faith embrace the lord jesus christ as her husband . o therefore let it be your daily prayer , and earnest endeavour , to wean your hearts more and more from the love of these earthly things , that yee may not love them so much , as thereby to be kept from loving and embracing of jesus christ. 3 spiritual pride , grounded upon a mans over-valuing conceit of himself , and of his own estate . how many are apt to think with the church of laodicea , that they are rich and full , and have need of nothing ; when in truth they are poor , and blind , and naked , wretched , and miserable , being empty of all grace and goodness ? yea they are the more wretched and miserable , because they know not their misery , and so see no need , no necessity they have of jesus christ ; which is the saddest condition in the world : for such are furthest off from going unto christ , and beleeving in him . hee therefore that would imbrace jesus christ as his saviour , must come with an empty hand and heart , receiving him with an empty hand of faith , into an empty heart , emptied of all self , as self righteousness , self-worthiness , self-goodness , &c. ii. the lets and impediments that keep off many a sincere , broken-hearted sinner from clozing with jesus christ , and beleeving in him , are these , and such like , 1 a deep apprehension of the number and heinousness of their sins ; for the removal of this , let such consider , 1 that the more and greater their sins are , the greater need they have to go unto iesus christ , and to cast themselves , and the burthen of their sins upon him . for as the more sick any are in body , the more need they have of a physician : so the more sinful any souls are , the more sick of sin , the more need they have to go unto jesus christ , who is the onely physician of the soul , who both can and will heal all their sins , which are the spiritual diseases of their souls , as readily as he healed bodily diseases , when he was upon the earth , if they will go unto him . 2 let such know and consider , that the apprehension of the number and heinousness of their sins , should be so far from keeping them from going to christ , and receiving him , that it should be a forcible argument to drive them unto christ , seeing christ professeth ▪ hee came into the world to save sinners ; where by sinners are meant , such as are truly sensible of their sins . and thereupon all such sinners are invited to come un●o him ; come unto mee all yee that labour and are heavy laden , viz. with the weight and burden of your sins . and therefore the apostle paul averreth this truth with a gloriovs preface ; this is a faithful saying , and worthy of all acceptation , viz. that iesus christ came into the world to save sinners , and that without exception of sins or persons ; yea that hee came to save the chief of sinners . why then should the apprehension of thy sins keep thee off from going unto christ , and resting upon him for salvation ? when as hee came to save such sinners as thou art , nay worser , even the chief of sinners . 2 a second let and impediment is , a doubting of christs willingness to receive them , if they should go unto him . for the better convincing such of christs willingness to receive and imbrace all poor sinners , that will but go unto him , and imbrace him with the arms of their faith , i shall lay down three grounds thereof 1 the first is the several gracious invitations of christ to poor sinners to come unto him , as isa. 55. 1. mat. 11. 28. ioh. 7. 37. 2 christs willingness appears , in that hee hath instituted and appointed his ministers , hee hath dispatched embassadors in his name to wooe , instruct , and beseech men to come in unto him , and to accept of that reconciliation which hee hath purchased by his blood . 3 christs willingness doth appear , in that hee ●oth accept of the least and lowest degree of faith , and will not discourage the weakest soul that cometh unto him . a bruised reed shall hee not break , and smoaking flax shall hee not quench . as by a bruised need is there meant a weak christian , so by smoaking flax , such an one as hath corruption mixed with grace . for the flax there mentioned is the weick of a candle , which if it smoak , giveth but little light , and yeelds a stinking savour . though true beleevers by reason of the flesh in them may bee such , yet will not christ quench that little light of faith that is in them . 3 a third let and impediment , is a fear and jealousie that they are not sufficiently humbled under the sense of their sins ; and the rather , because they do not finde their hearts so broken , as the hearts of others have been . for the removal of this , i desire such to take notice of these things . 1 that a man may be sufficiently humbled and broken for his sins , though not so deeply as others ; for true humiliation admits of degrees , and all christians have it not in a like measure . and therefore far be it from any to conclude that they are not sufficiently humbled , because they have not attained to such a measure and degree thereof , as some others have . 2 though ▪ thou art not so deeply humbled as some others have been , yet if thou art so sensible of thy sins , and of thy misery thereby , that thou art truly sensible of the need and necessity thou hast of jesus christ , it is sufficient , and thou mayest with boldness go unto jesus christ , roul thy self into his bosome , and cast thy self into his arms . though thou never knewest what belongs to the bitter throws , and stinging pangs which others feel in their new birth , yet that work being done , for which deep humiliation is required ( namely , to be sensible of the need of christ , and thereupon to long after him ) thou mayest bee incouraged to go unto jesus christ , and to rest upon him , as for the pardon of thy sins here , so for eternal life and salvation hereafter . 3 know , that if thou beest not at present so deeply humbled and broken for thy sins , as thou wouldest be , yet thou mayest bee more humbled after thy beleeving in christ. for a christians sorrow and humiliation for sin and misery is not all at first , but often●imes it is more and greater after a clozing with jesus christ , and a sensible feeling of gods love , than it was before . yea the le●s humiliation before faith in jesus christ , the more many times follows after . and that is true humiliation , and evangelical repe●tance , which followeth after faith. 4 another let and impediment that keeps off many a sincere christian from going unto christ , and clozing with him , is a fear and sealousie that their day of grace is past ; and th●t it is now too late , having so long stood out against the tenders and offers of jesus christ. for the removal of this , i shall propound four things to your serious consideration . 1 it is not for any man to say his day of grace is past , for that is one of those secrets which belong only unto god to know . and we must not meddle with gods secrets , but check our selves for it . 2 if thou hast stood out against christ hitherto , thou hast now therefore the more reason to come in , and cloze with the tenders and offers of jesus christ. 3 if thou hast an heart desirous to cloze with the tenders and offers of jesus christ , it is certain thy day of grace is not yet past , christ still knocks at the door of thine heart , therefore now resolve to open unto him . 4 consider , that christ hath several seasons of bringing men home to himself ; some hee brings home to himself in the latter end of the day , who questionless refused him in the former part thereof ; and therefore so long as life lasteth , do not say it is too late , but stir up thy self to receive jesus christ as hee is offered in the gospel , and to rest upon him , and his merits alone for life and salvation . having thus shewed you the lets and impediments to be removed , ii. i proceed now to the truths to be imbraced , which are these , 1 that every man out of christ is in a wretched miserable cond●tion , liable to the wrath of god , to the curse of the law , to all judgements and plagues here , and to eternal death and condemnation hereafter , with the devils and damned in hell flames . yea every christless man and woman hang over the very mouth of hell , by the rotten thred of their lives , which is ready every moment to crack , and then what can be expected but an irrecoverable downfall into hell. 2 that no man is able to help himself out of this wretched , miserable condition , for as the apostle speaketh , we are not sufficient of our selves , so much as to think a good thought , much less can we doe any thing of our selves to free our selves from so great a bondage and slavery as sin hath brought us into . 3 that god himself out of his free grace and rich mercy did send his own son out of his bosome into the world to take our nature upon him , that therein he might redeem us out of our wretched , miserable condition . 4 that christ is an all-sufficient saviour , who by his death hath made full satisfaction to gods justice for all our sins , and therefore is able to save us to the uttermost , to the uttermost of our sins , yea to the uttermost of our fears and doubts . 5 that iesus christ is willing to receive and embrace all poor sinners who will but goe unto him , and cast themselves , and the burthen of their sins upon him ; as appears by his manifold gracious invitations unto poor sinners , who are but sensible of their sins , to come unto him . 6 that there is no way or means of salvation , but only by beleeving in jesus christ ; and beleeving is necessary to salvation in two respects . 1 as it is the command of god , that we should beleeve in the name of his son jesus christ ; as 1 ioh. 3. 23. this is his commandement , that we should beleeve on the name of his son iesus christ. 2 as it is the condition or means that god hath set down for the obtaining of eternal life and salvation ; as ioh. 3. 16. for god so loved the world , that he gave his only begotten son , that whosoever beleeveth in him should not perish , but have everlasting life . hence it is that unbelief is made the only ground and reason of mens damnation . though men shall be punished for all other sins , yet not beleeving is the ground and reason why they perish by their sins , because beleeving in jesus christ is the only means of salvation . these are the truths to be embraced . iii. come we now to the duties to be practised . 1 upon a serious apprehension of thy miserable condition without christ , labour to stirre up in thy soul some affectionate , longing , restless desires after the lord jesus christ , that thou maist in truth from thine heart , say , oh that christ were mine ! oh that upon any terms my soul might enjoy him . this is the lifting up of the doors and gates of the soul , that so the king of glory m●y enter in , and dwell there . 2 being convinced that there is no way or means of salvation , but only by going out of thy self unto jesus , and casting thy self upon him ; adventure thy soul upon christ , cast thy self into his arms , and be sure thou give not way to carnal reasonings , to doubtings and temptations from the number and hainousness of thy sins , or from thine unworthiness , but reason from the entent and freeness of gods offer of christ , and from christs willingness to receive all poor sinners that will but adventure their souls upon him , saying with iob , though he slay me , yet will i trust in him , job 13 , 15. and with ester , i will go ; if i perish , i perish ; i will perish trusting upon jesus christ. 3 diligently frequent the publick ministery of the word , it being the ordinary means god hath sanctified for the working of faith in our hearts , according to that of the apostle , faith cometh by hearing , and hearing by the word of god. and the hearing of the gospel , is called the hearing of faith , because by hearing the doctrin of faith , the spirit works the grace of faith in our hearts . this is the still voyce in which he speaks to the hearts of sinners ; and when god by his spirit doth begin to work upon thine heart in the hearing of the word , doe thou second the work of gods spirit , by oft meditating thereon , and applying it unto thy self more and more . and whensoever any sin is pressed home upon thy conscience by the minister , and awakens thee , labour to drive the nayl home to the head , strive to maintain the power of it upon thine heart all the week after . 4 be earnest with god in prayer , that whatsoever he denieth thee , he would not deny thee the saving grace of faith ; faith is not of our selves , it is the free gift of god , as the apostle teacheth us . now the means god hath sanctified for the obtaining of every good gift , is prayer ; as therefore thou desirest faith , earnestly begge it of god , resting assured that he will not deny thee , if thou dost from thy heart ask it in the name of his son jesus christ. oh therefore be not wanting to thy self herein , but seeing faith may be had for asking , ask and ask again ; and with patience wait upon god for the inclining thine heart to close with the tenders and offers of jesus christ. prescribe him not any time , for as hee worketh on whom hee pleaseth , so hee worketh when hee pleaseth ; and therefore though he tarry , wait ; for god never failed any that continued to wait on him , but at length hee satisfied the longing desire of their souls . finis . notes, typically marginal, from the original text notes for div a41637-e170 2 cor. 12. 15. heb. 11. 4. 1 thes. 2. 19. heb. 13. 20 , 21. notes for div a41637-e850 hab. 1. 13. psal. 139. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 4. 13. eccles. 12. 14. plenitudo abundantiae , & plenitudo redun . dan●●ae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. gratiam gratiae additam , vel gratiam gratiae cumulatam . non quod iis sua auditas ●●set incognita , sed tu●pis nuditas nondum erat . august . de civit. dei. l. 14. cap. 17. qu● seme●est imbuta recens servabit od●rem testa diu . aurora musis amica . matth. 6. 6 mark 1. 35. job 1. 5. psal. 5. 3. psal. 63. 1. dan. 6. 10. qui vult cum deo semper esse , freque●ter debet ●rare . aug. de temp. serm. 112. dan. 9. 20 , 23. psal. 127. 1 , 2. quem dies vidit veniens superbum , hunc dies vidit fugiens , jacentem , senec. matth. 7. 7 1 sam. 17. 39 matth. 5. 4 luke 11. 1 rom. 8. 26 mark 11. 24 jam. 5. 16 oratio tepida frigescit p●iusquam coelos ascendit . psal. 5. 3. hab. 2. 1. luk. 18. 1. 1 thes. 5. 17. 1 sam. 17. 14. nehem. 2. ●●6 . 1 tim. 4. 5. per scriptu●as solas potes plenam d●● intelligere voluntatem . hier. ad d●met . 1 pet. 1. 21. rom. 15. 4. sint divinae scr●p●urae semper ia maaibus , & jugitè mente volvan●ur . hier. ad celant . prov. 4. 23. mark 13. 33. 37 , 38. 2 tim. 4. 5. 2 tim. 4. 5. jer. 4. 14. jam. 1. 15 1 cor. 4. 5 psal. 139. 1 , 2. heb. 12. 14 1 cor. 4. 5 psal. 34. 13 ephes. 4 29 acts 23. 14 1 king. 19. 2 exod. 20. 7 mat. 5. 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. 12. 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . levit. 19. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rev. 12. 10 mat 7 ▪ 1 quicquid in buc●am veneri● profundunt , hinc studium mentiendi ●um vera desun● . ludov. viv. de christia . foem . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ne lingua praecurrat menti . matth. 5. 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ephes. 4. 25 mentiri est contra mentem ire . joh. 8. 44 hos. 4. 2 1 cor. 10. 31 psal. 127. 2 in omnibus qu● agis , deum praesentem cogites , ber● . med ▪ gen. 17. 1 gen. 39. 9 peccata non sant ●●nenda coalescere &c. sed in exordiis stati● enecand● sunt &c. hilar. enarrat . in psal. 36 joh , 8. 11 joh. 5. 14 peccatum in deliciis , as aug. calls it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 12. 1 ephes. 5 , 15 ephes. 2. 2 job . 24. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip . quare si peccare vi● , quaere ●●bi t● non vide ●at , & fac quod vis . aug. eccles. 12. 14 ne consideres quod parva 〈◊〉 peccata , sed quod magnus sit deus eui displicent . aug. de poe●itent . vera & falsa , cap. 8. quaeque sequentis victoriae causa ●uit . iustin. lib. 1. 2 sam. 12. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 4. 25 1 tim. 4. 4 , 5 1 sam. 9. 13 acts 27. 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. deut. 8. 10 joel 2. 26 dan. 5. 4 2 sam. 14. 15 , 16. zeck . 5. 3 , 4 isa. 58. 13. gen. 3. 19 gen. 2. 15 2 thes. 3. 11 1 tim. 4. 5 deut. 8. 18 eccl. 9. 10 prov. 10. 4 prov. 13. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . strpb. caution 1. caution 2. mark 8. 36. 1 thes. 4. 6 heb. 12. 29 mat. 7 , 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. hom. 52. in gen. 2 sam. 12. 2. meditari nil aliud est quam mul●oties rem aliquam considerare . th. aquia . psal. 1. 2. psal. 119. 97. 148. gen. 24. 63. psal. 63. 6. 1 john 3. 4. 2 cor. 7. 1. zech. 13. 1. 2 cor. 12. 4 , 8 , 9 , 10. psal. 51. 15. ephes 4. 29. nihil de scripturis , nihil de salute agitur animarum , sed nug● , & risus , & verba proseruntur in venturs . bernard . 1 per. 4. 10. ephes. 5. 11. prov. 24. 24. prov. 17. 15. isa. 5. 20. acts 8. 1. and 22. 20. lev. 5. 1. deut. 13. 6 , 7 , 8. and 21. 7. ut malus scrmo in ducit in peccatum , sic malum silentium relinquit in peccato . augustin . deut. 9. 18 , 19. neh. 1. 4. psa. 119. 158. jer. 13. 17. levit. 19. 17. 1 cor. 16. 14. tit. 2. 15. t●t . 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. 6. 1. 2 king. 5. 11 , 13. mat. 18. 15. 1 tim. 5. 20. act. 8. 20. 2 sam. 25. 26. phil. 4. 12. job 1. 21. deut. 8. 17 , 18. deut. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 pet. 5. 5. animas hominis dives , non arca appellari solet , quamvis illa fit plena , dum te inanem videbo , divitem non putabo . cic. mat. 5. 3. valde protestatus sum , me nolle sic ab eo satiari . luther . 1 tim. 6. 17 , 18. job 31. 19 lev. 19. 9 , &c. deut. 14. 19 luke 16. 2 luk. 16. 19 , &c. 2 cor 9. 6. rom. 2. 6 1 tim. 6. 8 1 tim , 6. 8 2 cor. 8 9 mat. 8. 20 luk. 8. 3 prov. 16. 19 jam. 2. 5 psal. 34. 10 mat. 6. 25 , 26 argumentum ● majori ad minus . argumentum a minori ad majus . cant. 1. 3 pet. 2. 23 tu sile , tu tace , tu contemn● , &c. bernard . serm. 42. demod● 〈…〉 . prov. 19. 11 nec prudc●●iae quic quam in se essê 〈…〉 o●tendet , qui 〈…〉 sen. isa. 37. 14 quic quid fieri potest quasi futurum cogitemus , sen. epist. 24 anaxagoras apud plutarch , de tranquil . animi . job 3. 25 m●●us a●eneus esto , ●il conscire sibi . psal. 55. 22 1 pet. 5. 7 job 1. 20 heb. 12. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. 39. 9 1 sam. 3. 18 luke 22. 42 job 5. 6. job 1. 21 heb. 12. 10 mich. 7. 8 1 cor. 10. 13 psal. 119. 71 nihil sic peccata in memoriam revocare consue●it , ut p●na , & castigatio . et hoc m●nifestum est ex fratribus ioseph . in quibus peecamus , in ●isdem plectimur . a verbis ad verbera pro reditur deus . job 10. 2 job 13. 23 1 joh. 1. 9 lam. 3. 40 vera paenitentia est , quando sic paenitet hominem p●●casse , ut ●rimen non repetat . bern. psal. 66. 14 per votum immobiliter voluntas firma●ur in bonum , aqui. su● . 2. 2. q. 88. art . 6. quia jam vovisti , jam ●e obstrinxisti . aug. epist. 45. an arment . eccl. 5. 4 , 5 beneficium est quod quis dedi● , ●um posset & non dare . sen. de benif . l. 3. cap. 19 jam. 5. 14 2 sam. 24. 10 1 joh. 1 , 9 2 chro. 7. 14 mat. 18. 27 psal. 86 , 5 ephes ▪ 2. 4 exod. 12. 23 ianua vitae . cyprian . 1 pet. 1. 2 rom. 3. 23 mat. 11. 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mark 11. 25 mat. 6. 14 mat. 6. 12 2 cor. 5. 1 joh. 3. 16 vers. 36. mat. 9. 12 isa. 64. 6 psal. 130. 7 isa. 55. 1 joh. 13. 14 , 15 , 16 , 17 acts 20. 18 , &c. culpaiest nolle mori , culpaque velle mori . phil. 1. 23 luke 18. 13 mark 9. 24 luke 17. 5 acts 7. 59 demus operam ut moriamu● in precatione . aug. de v●ra 〈◊〉 . cap. 33 luke 23. 46 scito omnem conditionem versabilem esse & quicquid in alium incurrit , posse in te quoque ineurrere . sen. de tranq . carendo magis quam habendo . sol nisi cum deficit spectatorem non habet . seneca , job 6. 14 rom. 12. 15. 1 pet. 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. esto●e mu●uo molestiarum sensu ●ffecti . beza . aug. in ps. 130 & tract . in soar . rom. 12. 5 isa. 38. 1 non remittitur peccatum nisi restit●atur ablatu● aug. 〈◊〉 . 54 1 cor. 11. 3 joh. 6. 37 optimus ille trapezita est qui quotidie vespere lucrum ac detrimentum computat . climac . faciebat hoc quotidie sextius , ut consumma●o die cum se ad nocturnam quietem recepisset , interrogaret animum suum ; quod hodie malum tuum sanasti ? cui vitio obstitisti ? qua parte melior es ? senec. de ira. l. 3. c. 36 psal. 111. 4. ephes. 4. 26 vers. 27. quietis tempore ad animum ira cundi accedit , &c. gregor . ut ira die orta cum die decidat . ambros. in ephes . 4. 26 oritur ●o●itur . exod. 29 38 , 39 luke 21. 36 rom. 12. 12 job 1. 21 joh. 3. 4 2 cor. 5. 4 deut. 31. 16 dan. 12. 2 joh. 11. 11 job 19. 25 1 cor. 15. 42 , 44. cuivis potest accidere quod cuiquam potest . sen. exod. 34. 28 cut . 4. 13. & 10. 4 exod. 20. 1 exod. 31. 18 deut. 5. 22 gal. 4. 10 col. 2. 16 lev. 23. 37 , 38 , 39. exod. 20. 9 , 10. dom nicum diem apostoli r●ligiosa s●lemnitate habendum sanxerunt , quia in eodem redemptor noster a mortuis resurrexit , quique ideo dominicus appell ●tur . aug. serm. 151. de tempore . acts 1. 2 , 3 non humana traditione , sed christi ipsius observatione & instituto . iunii prelect . in . gen. 2. 3 1 cor. 16. 1 , 2 omnis christi 〈◊〉 domini 〈…〉 , reginam & ● incipem dierum omnium . ignat. epist. 3. ad magnes . euseb. l. 4. cap. 22. ● cor. 11. 16. psal. 148. 5. 2 king. 8. 4. ● exod. 20. 9 , 10. quanto 〈◊〉 est arare , quam saltare in sabbato . aug. in enarrationem tituli psal. 91. isa. 58. 13. exod. 20. 10. luk. 10. 27. exod. 20. 8. psal. 127. 2 lam. 3. 22 , 23 1 thes. 5. 21 josh. 24. 15 act. 10. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . acts 17. 11. psal. 25. 9. isa. 66. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. 19. 48. rom. 1. 16. heb. 4. 2. mat. 13. 51. mark 4. 34. christus suo exemplo , &c. chemnit . examin . cap. de . dieb . 〈◊〉 ephes. 5. 19. james 5. 13. matth. 26. 30. act. 16. 25. hymnos anteelucanos . plin. secund . lib. 3. cap. 33. act. ●6 . 25. psal. 18. 49. col. 3. 16. john 4. 24. non vox , sed votum , non cho●dula musica , sed cor . non cantans , sed amans , cantat in aure dei. col. 3. 17. nuni . 28. 9 , 10 job 4. 3 mat. 11. 28 heb. 10. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luke 3. 19 1 cor. 16. 1 , 2 isa 58. 13. prov. 10. 22. gen. 39. 9. 1 cor. 11. 28. vers. 27. vers. 29. gen. 4. 13. mat. 27. 5. mat. 27. 25. 1 cor. 11. 28. 1 cor. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 11. 30. 1 cor. 11. 29. rom. 7. 24. ephes. 3. 8. 1 cor. ● . 1. heb. 11. 6. heb. 11. 6. non pla●as se● peccas . bern. super ●ant . serm. 24. rom. 10. 17. mat. 26. 28. isa. 1. 15 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 6 ▪ 10 , 11. ubi emendatio nulla , ibi panitentia vana . tertul. joh. 3. 16. psal. 119. 97. gen. 29. 20. heb. 10. 34. rev. 12. 11. mat. 5. 23 , 24. mark 11. 25. mat. 5 ▪ 44. 2 king. 4. 39 , 40. psal. 28. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. 81. 10. levit. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luke 22. 19. 1 cor. 11. 26 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isa. 53. 3 luke 22. 44 non guitae sed grumi , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the original properly signifieth . non solum oculis , sed membris omnibus flevisse videtur . bern. luke 22. 55 mat. 26. 39 mark 14. 33 mat. 26. 39 mat. 27. 46 ●am . 1. 12 joh. 14. 15 rom. 6. 2 non ex opere operato , sed ex opere operantis . qui fide vacuus dente non mente monducat . chem. exa . mat. 26. 26. mat. 26. 27. 1 cor. 11. 24. john 19. 16. omne bonum ab ipso , &c. aug. de doct. christi . 2 pet. 2. 22 tit. 2. 12 haec tria sint vitae regula sancta tuae . ephe. 5. 22. &c. col. 3. 18 , &c. ephes. 5. 25 , 28 , 33 , tit. 2. 4 mat. 22. 39 h●b . 12. 14 prov. 15. 17 prov. 17. 1 mat. 7. 7 ●am . 5. 16 gen. 25. 21 1 pet. 3. 1. 1 cor. 7. 16. vitiis nemo siac nascitur . hor. charitas tolerat quos amat . greg. in ezek. ephes. 5. 25 , 33. col ▪ 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes. 5. 25. john 13. 1. ephes. . 5. 28. vers. 29. 1 pet. 3. 7. gen. 2. 18. gen. 2. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 pet. 3. 7. ezek. 24. 16. col. 3. 19. gal. 6. 1. 1 pet. 3. 7 1 cor. 14. 35. prov. 2. 17 luke 1. 79 ephes. 5. 22 ius primog●●●turae . gen. 3. 16 1 pet. 3. 6 prov. 2. 17 1 cor. 11. 3 1 pet. 3. 7 exod. 20. 12 1 tim. 2. 12 ephes. 5. 22. 1 pet. 3. 6 gen. 18. 6 gen. 16. 4 , 6 eph●s . 5 22 col. 3. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. 25. 40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. 17. 12. col. 2. 11 , 12. ephes. 6. 4. majori solicitud●ne me parturicbat spiritu , quam carne , &c. aug. confess . lib. 5. cap. 9. prov. 4. 3 , 4. prov. 31. 1 , 2. gen. 18. 19. josh. 8. 35. josh. 4. 6. psal. 78. 4 , 5 , 6. 1 tim 5. 8. hac parte fidelis , si curam suorum nen habeat , infideli deter●or est ; absolute deteriorem esse , non est necesse . estius . psal. 37. 26. 2 cor. 9. 6. prov. 19. 18. gregor . dial. l. 4. cap. 18. ephes. 6. 4. col. 3. 21. patres non oportet asperos esse circa fi●ios . cyp. testim . l. 3. cap. 71. jer. 29. 6. col. 3. 20. ephes. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . prev . 1. 8. gen. 28. 2. 1 sam. 1. 28. 1 sam. 17. 15. deut. 7. 3. filli sine consensu parentum ritè & jure nubere non possunt . tertul. ad uxor . lib. 2. gen. 26. 34 , 35. exod. 20. 12. gen. 48. 12. 1 k●●g . 2. 19. 1 tim. 5. 4. gen. 42 , 25 gen. 45. 9 gen. 47. 12 ruth 2. 18 val●r . mar. 1 joh. 3. 17 gen. 9. 22 , 23 prov. 31. 15 col. 4. 1. mat. 8. 6 exod. 3. 7 , 8 deut. 24. 14 levit. 19. 13 jam. 5. 4 deut. 6. 7 gen. 18. 12 deut. 6. 6 , 9● col. 3. 16 valt doctrinam evang●●●● illis esse 〈◊〉 . cal. in loc . gen. 12. 8. & 13. 4. & 21. 33. josh. 24. 15. act. 10. ● . mat. 18. ●0 . 2 sam. 6. 11. jer. 10. 25. ephes. 6. 5 , 6. col. 3. 22. 1 pet. 2. 18 , 19 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . col. 3. 22. col. 3. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes. 6. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . col. 3. 22. ioseph servus est , fed pravis domin● suae cupiditatibus servire nescit . gregor . tit. 2. 10 luke 16. 2 mat. 25. 19 2 king. 5. 25 zech. 5. 2 , 3 tit. 2. 10. rom. 9. 32. act. 4. 12. lsa . 64. 6. joh. 14 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , via illa certissima , as b●za in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. 2. 11. 2 pet. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 2. 10. luk. 2. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. 1. 21. mat. 7. 24. luk. 18. 11. mat. 21. 19. mat 11. 28. mat. 25. 34 1 cor. 3. 11 joh. 3. 14 , 15 joh. 3. 19 mat. 9. 13. mat. 11. 28. 1 tim. 1. 15 2 cor. 5. 20. mat. 12. 20. 2 cor. 3. 5 gal. 4. 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 7. 25 isa. 55. 1 mat. 11. 28 joh. 7. 37 rev. 22. 17 necessitate praecepti . necessitate ●●edii . joh. 3. 18 , 36 est. 4. 16 rom. 10. 14 , 17 gal. 3. 2 ephes. 2. 8 joh. 16. 23 hab. 2. 3